times bestows upon them; I mean such memorials as record the rude practices of nations differing from our own in time and knowledge, in climate and customs; or the grosser (and as we think now, repulsive) permissions therein contained; in respect of polygamy, (for instance) or the union of near kindred, and such things; or again, the crimes and palpable offences which disgrace many of the individual characters, even of God's chosen family and people :-there are not any of these things which may not be turned to profit, when digested properly; that is to say, by the humble thoughtfulness of a believing spirit, bearing in remembrance, that whatsoever things Rom. xv. 4. were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope: provided only we have once learnt to distinguish between what they really do teach, and what they do not; to understand, by help of faith, what things are written for our imitation, and what for our admonition. But to dwell on this point here would be to anticipate too much of the subject of another Lecture.

IV. At present, therefore, we will pass on to a fourth general consideration resulting from the view here taken of holy Scripture.

There needs no argument to prove, of what infinite importance it is to ourselves, the subjects of a spiritual covenant with the Almighty, and only of a tacit appeal made by Him to our more inward

Lect. iv.

faculties, that we should be convinced of the real agency of a Divine power in the affairs of men, and of his displeasure against evil-doing: convinced as surely, (if it may be possible,) as if we had seen that agency visibly displayed before our natural eyes.

Bearing this in mind, then, let it be inquired; Does not the view in which we are now contemplating the continuous proceedings of the Deity with man, lead to these thoughts that follow?

That the one same God, and Ruler, and Preserver of all men, (having created man for happiness in the beginning, and having ever since been tenderly anxious to bring him at last into the same, in despite of man's unworthiness,) has progressively revealed the knowledge of himself unto his creatures, that in every manner he might try them, if as free, accountable, moral agents, they would hearken to his counsels. And once he tried them (that is, our fathers of the elder covenant) by a dispensation of more visible means, making a show openly of his title to obedience: and now he tries them (that is, ourselves, as many as enjoy the Gospel) by a more gentle, yet more perfect trial; by a dispensation of the Spirit. Once, he has revealed himself to man, in positive actual agency and interference in the concerns of this lower world; has displayed in part (if I may so speak, and be forgiven) the machinery of his Providence; and now he has withdrawn that proof

of immediate interposition, and is not traced as the Supreme Governor of the world, except through silent and ordinary processes.

§. 1.

Yet can we doubt that he is the same real Ruler now, as ever? Surely we may perceive most reasonably, that the more naked manifestations of the Old Testament seem to have been made once, for the greater universal benefit: as far as we, individually, are concerned, for the Lect. vi. II. more full instruction of our own souls in all necessary knowledge; for the more lively awakening of our fears; for the surer trial of our patience; for the higher test of our belief; for the more resistless subjugation of our pride, and of the perverseness of our natural will.

Which if it be so, let us consider how this train of thought and faith, continued, may serve us as a guiding principle, in contemplation of the general moral aspects of the world, as now influenced and directed by silent and secondary

means.

We are satisfied by various evidences coinciding to the same purpose, that the hand of Providence is still over us in every thing, as certainly and fully now, when it is never openly exhibited, as it was of old, when the arm of might was bared in palpable visitations. And what shall be the consequence ?

Shall it be, that, when we have this great security for our unspeakable comfort, we must

F

needs go hand in hand with an overheated piety, in referring to it with an indiscriminate forwardness, and an unholy familiarity? in appealing to the first Great Cause for interpretation of every ordinary case that happens, not by any appointment specially and perceptibly providential, but only mediately, and in the order of things? in Lect. vii. drawing out our whole store, and last resource,

ad fin.

on common occasions? in fixing, uncharitably, judgments that cannot stand; and passing sentences which an hour may reverse? or in despairing, indolently, of good things which may yet possibly be accomplished by a larger exertion of Christian faith, and hope, and perseverance?

Not so: but understanding, deeply and habitually, that, while the doctrine itself is sure for ever, we have no rule for partial interpretations of it; that the hand of God is indeed prevailing in every event which we behold around us, yet that he speaks, through these, only in a general manner, to our spirits and our consciences; to our implanted sense of good and evil, of right and wrong, purified (as it now is) by revealed know2 Pet. iii. ledge of a heaven-wherein dwelleth righteousness, and of a grace, which we and all Christians must seek, and may obtain, to prepare us for that immortality; we shall rather learn to cast all the present sights which strike or perplex us; all the warnings which awaken our fears, all the preservations which call forth our gratitude, into store

13.

10, 11.

1, 5.

houses of faith, wherein to lay up living principles of self-examination, and improvement of our own Ps. iv. 4. hearts, personally and privately: being (of course) observant of all marked events, which we cannot help interpreting as lessons'; but neither dwelling Ps. lviii. on such to the detriment of charity, nor rashly Luke xiii. proclaiming our inferences from them, whatever they may be; for the mind almost immediately passes from such process into a perilous appro bation of itself. Above all things, never referring to any individual's final portion, but drawing general conclusions, as to the sure effects of obedience, or disobedience; of belief, or unbelief; of practical religion, or the want of it, according to what the Scriptures of divine truth have declared concerning such dispositions at all times, and under every dispensation, from the very beginning: by consequence, learning and resolving to cleave to that which is holy, and just, and good, for our own portion individually; to uphold that which is good, with all the authority of our respective stations; to recommend that which is good to others, by the light of personal example: that so, they who will not listen to the words, may be brought to reverence the works of the Spirit; and led at last to glorify our Father which is in heaven.

I am anxious to awaken reflection to this point particularly, because there appear to be found among us two very opposite tempers, generated

Matt. v. 16.