be judged of man's judgment: and yet, they treat the reasonable consciences of men, under grace, as

fit subjects unto which to make appeal. I speak, 1 Cor. x. 15. says St. Paul, as to wise men; judge ye what I

say.

II. I forbear to multiply characteristics. Our groundwork being thus sufficiently prepared, let us proceed to consider the distinctions thus delineated with reference to the position of the present Lecture. Let us examine, whether these peculiarities, severally attributed to a succession of inspired ministers, the stewards all of one continuous scheme, do indeed appear so well adapted to the quality and spirit of their respective dispensations, as to support our inference, that there appears, through them, the progressive method of a wisdom, which knew what was in man.

Now, the plan I shall adopt for ascertaining whether the characters of these successive administrators of revelation were suited to their purpose, shall be, not to suppose ourselves in the place of Jews who lived three thousand years ago; or of Christians, in the days when they were so called Acts xi. 26. first at Antioch; and so, to imagine fictitious Lect. vii. cases, for persons whom we cannot personate; but to review these several particularities, as they present themselves to us, and to our own spiritual faculties, (wherein our trial lies,) at this day.

II. 1. Consider, then, in this light, the manner of the Old Testament, first. Dismiss the parts

pp. 175-6.

Lect. ii.

that are really obsolete; the national and Levitical proprieties, and the mere localities; and refer only to the features that are permanent; to the qualities of our forefathers as men; to the heart, the spirit, and the passions, speaking through their personal conduct: and thus (for we have already Lectt. iv. v. seen that the same heart, and spirit, and passions are our own) consider it as addressing our own state of religious infancy.

I do not mean a state through which we have all actually and literally passed, or of which we are likely to obtain an apprehension, in equal degrees. In fact, any apprehension of it is an attainment altogether spiritual; and therefore will (of course) depend on many varieties of circumstance; upon John vii.17. the manner in which we have kept or broken our

baptismal covenant; upon the extent, (in consequence,) and length of time, during which we have distinctly understood our deliverance from such a condition, by having personally and heartily accepted of the faith and understanding that come by JESUS CHRIST. Not, therefore, (I say,) a state, through which we have passed actually and literally; but by proxy, as it were, and spiritually: of which, if we do stand firm in the faith, and hope, and knowledge that come by the revelation of the Gospel, an apprehension will be present, and remain with us of this nature; that it is a condition from whose essential bondage we now stand exempted by virtue of that purer faith, and better

hope, and fuller knowledge only. A state, now become representative for ever, of this predicament:-of man, possessed of a perfect knowledge that God is, and demands obedience, and is angry against sin; without an equally certain knowledge of a life to come, and of an atonement, or sùre channel of reconciliation, for offences incurring that displeasure. A state likewise declarative for ever, of the extent of natural corruptness, under control of imperfect motives; and of the absolute inability of wrath and terror, and of all immediate, visible manifestations to effect that change in it, which, by our mere natural apprehension, we can- Lect. ii. not but suppose they must have effected. A state, of which the last and best, and highest confession comes to the acknowledgment; O wretched man Rom. vii. that I am! who shall deliver me from the body of this death?

p. 36-41.

24.

11.

I will add, a condition, in which (or in something equivalent to which) as many as are not men in Christ, and have not put away childish things, 1 Cor. xiii. must yet continue; and towards which the very strongest must at least be conscious of a natural gravitation, so often as their passions triumph, and their faith is for a season obscured. I will not say, that by such failings any are thrown back into it, out of the protecting pale of their own happier privileges, unless the failure happen by deliberate choice; neither would I affirm that any may not be thrown back into it, or into a worse estate, entirely. Heb. vi. 4,

5, 6,

But (which is enough at present) I contend, that believers must feel themselves acquainted with the Psalm xxv. secret of such a state; they will comprehend what is meant by it; the descriptions of it will find entrance into their own bosoms.

14.

Lect. v. p.

114. and

Lect. iv.

ad fin.

Consider, then, the manner of the Law and of the Prophets with this personal interest; and then put it on its trial, as adapted to the nature of man. And as there is nothing in the matter of the earlier Scripture which we would now desire to find omitted, seeing to what awfully important purposes all is subservient; so, we think, it will be acknowledged of its manner of instruction, that nothing can be better calculated for its purpose, than this is. While there is enough of love and mercy found in it to forbid despair, and to point at interHeb. x. 1. vals to better things to come; we may rejoice, that its prevailing tone is of another character; of a character, that clearly shows the offended, more than the returning Father; that makes us indeed hate sin, and fear its consequences, and tremble for ourselves. For, would we be deceived in our calRom. vii. culation of the anger of the Almighty against sin ? would we wish to think that it is not exceeding sinful? is there not something within, which, sooner or later in the question, must bring us to Ps. cxxxix. the Psalmist's reflection: Surely thou wilt slay the wicked, O God? When it is the most obvious (and, if just, would be a fatal) objection to the more merciful dispensation of the Gospel, that

Lect. iii. §. 3. §. 4.

13.

19.

through faith the law of duty is made void; Rom. iii. 31. when, as it is, many are unhappily led into the error of continuing in sin, that grace may abound; vi, 1. how shall we think it might be, if there were no severer authorized language of denunciation against sin, to which we might refer in the cases of obstinate and rebellious children, under the covenant of grace!

I pray, that we may never be ensnared to think so of the Gospel, as that "justice" is therein superseded by "mercy." It is the union of the two together, which the Gospel manifests; not the substitution of the one for the other. Let the Psalmist's words be kept in perpetual remembrance as a true character of it; Mercy and truth are Psal. lxxxv. met together; righteousness and peace have kissed each other. As David, a true Israelite,

10.

9, 10.

under the dispensation of fear" thus argued ; Hath God forgotten to be gracious? And IPsal. lxxvii. said, This is my infirmity: but I will remember the years of the right hand of the Most High; so may a true Christian check the current of presumptuous thought under the "ministry of love;" Hath God forgotten to be just, that I should continue in sin? No; an enemy hath raised this thought: but I will remember the things of old time, which were written for my admonition.

We have to consider, whether, under this view, the manner of the "Law and the Prophets" indicates a knowledge of man.

1 Cor. x. 11.