ternal excellence and character of holy Writ itself. And the intention must stand or fall by its own merits ".

d If it may be done without breach of duty, (as I trust it may,) I would awaken attention to the inconsistency, following in the train of too close definition, of too rigid adherence to the code either of one fixed school of interpretation, or another, as it may be traced through this circumstance; that, in their practical labours, the disciples of the two great rival systems, which so much divide the Christian world, do virtually change positions; and either, in effect, maintains the other's conflict. For when they, as many as espouse the gloomier creed, in their invitation and entreaty to sinners throw open the gates of mercy wide as the east is from the west, (even going the length, sometimes, of systematically representing the greater load of loathesomeness and guilt as the greater recommendation to divine favour ;) what do they, but acknowledge, in despite of themselves, the universality of redeeining grace; what do they but pursue a narrow and confined end, through something almost more than open means ? Again; when they, of livelier hope, whose joy and consolation it is to magnify the universal end, do still so narrow and constrain the path to it, as to leave it manifest that only very few can reach the prize of glory; not simply by representing it as strait, (we have full authority for that,) but by so dwelling on particular duties, as almost to pass the bounds of possible compliance with them; what do they, in turn, but virtually confess the solemn truth of a strict predestination; (so far, at least, as such doctrine may be involved in our Lord's own saying, that many are called, but few chosen,) pursuing an open end through restricted means?

I make no comment upon these appearances; only suggesting them as matter for reflection. But if they exist, and if the above thought concerning them be at all just, it should surely read us a strong lesson against too eager and hasty an

The inquiry will be pursued after the following method.

We shall first state what we conceive to be the manner of appeal now made by the Most High to us his reasonable creatures, by presenting a view of Christianity, as the dispensation of the Spirit. Certain important deductions, arising from this Lect. iii. view, will then be considered, and proposed for acceptance as Christian axioms.

Lect. ii.

By this process, foundation being laid for viewing holy Scripture connectedly, as was proposed, we shall go on to assert its divine authority from its wonderful, intuitive correspondence with the general state of human nature. Which assertion Lectt. v. vi. being, in two following Lectures, practically exhibited to the reader's own impartial judgment, in

Lect. iv.

a selection of examples; we shall, in the seventh Lect. vii. Lecture, consider the fulness of holy Scripture to satisfy the wants and wishes of an individual ChrisLect. viii. tian; and in the last, its adaptation to his condition, as a traveller, in company, through an imperfect world.

If these propositions be made good, the argument from them will not be inconsiderable. And if (where every thing is meant to be spoken in hu

adoption of partial prejudices. It should make us careful, that we do not exceed, while we do not suppress, any part of our commission; and that we be careful both to receive and to explain God's promises, "in such wise as they be generally "set forth to us in holy Scripture."

mility, and in the faith and fear of God) any thing, however simple, shall reach the conscience, or convince the judgment, so as either to strengthen and confirm good principles, or to awaken charitable ones; let that atone, in some part, for defects of execution, and rejoice against censure. Whatever may be said in error, let it be avoided; only let it be treated with candour. But whatever shall strictly correspond with acknowledged soundness of interpretation, let that be received, not as a tale often told, and undeserving of further attention; but as an unconscious addition to the evidence, that truth is one, and uniform; and let us pray for grace, that all Christian people may rejoice daily more and more in the knowledge and confession of it!

LECTURE II.

GALATIANS iii. 24.

The law was our schoolmaster to bring us unto Christ.

THE connection here represented as subsisting between the Law and the Gospel, involves a view of Christianity, which, by more full expansion and contemplation, appears highly capable of strengthening in the truth such brethren as have already implicitly received it.

Such expansion will accordingly be the object of the present Lecture: in which it will be endeavoured to illustrate this proposition; that the appeal made by the Almighty to his rational creatures, to bring them to a knowledge of himself, has been progressive; progressive, after an order of which the character cannot be more distinctly expressed than in words used by St. Paul, to describe the different stages of human existence; I mean in that passage wherein he says, There is a 1 Cor. xv.

natural body, and there is a spiritual body.

Howbeit that was not first which is spiritual, but

that which is natural; and afterward that which is spiritual.

44, 46.