ations
to return, appeal to what Edwards would call the selfish and mercenary
feelings. What! had not Moses respect unto the recompense of reward;
and in all the 11th of the Hebrews, where is this abstraction held
up? When our dear and blessed Lord exhorts to faithfulness,
watchfulness, devotion, does he represent an abstraction as a motive,
or without our own everlasting participation with him with whom there
is fulness of joy for evermore. Paul thought it not mercenary to think
on his crown, or to encourage his converts by the consideration, that
present sorrow for the Lord, works for them a far more exceeding and
eternal weight of glory. Again, eye hath not seen nor ear heard the
things which God hath prepared for them that love him. Our blessed
Lord makes promises to whoever leaves father or mother for his
sake,[42] and John encourages his disciples, by telling them that they
were made sons of God, and that they were to be made like their Lord;
he saw nothing debasing in this contemplation, but instantly adds, "he
that hath this hope purifieth himself even as he is pure." This is the
promise he hath promised even eternal life. In fact, the doctrine of
rewards, as an incentive to the saints, prevails from one end to the
other of the sacred volume. The notion that a love which springs from
a sense of being beloved, must be selfish and mercenary, is the
greatest delusion imaginable. It may be, and in proportion as its
power is really known and felt, is the most holy, self-denying, pure,
and devoted of all affections, an affection that seeketh not her own,
but the glory of the object beloved. If Edwards would set up dear D.
Brainerd and his Indians in favour of the abstract system, we may set
up the Moravians and their Esquimaux in favour of the other. But why
set up one set of worms and their conduct against another set of worms
and theirs, when we have the record of God in our hands? Let us see
how our Heavenly Father proposes himself to our love, confidence, and
affections, and what incentives he proposes as inducements to the
sinner to return, and the saint to persevere to the end, and not
attempt to be wise above that which is written. That God is infinitely
adorable in his abstract perfections I am sure, though I cannot fathom
these abstract perfections, nor conceive of him but as revealed in his
blessed word in connection with his chosen, and as personally
exhibited by him who was the brightness of his Father's gl