Contrary to man's unassisted apprehension such estimate of things undoubtedly is; "peculiar" it undoubtedly is. We would not deny or conceal that. Nay, it is the very security of the whole case. If it were not so, the Gospel would neither materially differ from, nor be superior to, other systems. Holy Scripture would not meet human exigencies better than they do. It would not satisfy all the thoughts and wants of an individual, as now we think it does. We that are called to the faith and rule of it should not deserve to be entitled a peculiar people. It is the "peculiarity" 1 Pet. ii. 9. joined to the "reality;" the adaptation of mysteries to our familiar senses; the union of faith with reason; which make up, together, (under the view that has been now taken,) the proof of its DIVINE

AUTHORITY.

In challenging attention, however, to the rule and law of life proposed to us in holy Scripture, as a law sufficient for the wants and wishes of every individual person called unto obedience to it; I am aware, that this continuous, view of personal religion, by itself, does not fulfil the variety of such a challenge, in all its practical forms. There are other views of this great subject, which must be included, of a more detached and partial character. It must present itself to our conviction, as the true channel of security-not only when we thus trace it from its fountain through its whole course; but also, in whatever point of its continuous progress

the uneasy spirit, weary of inferior hopes, may approach to the current of the river of life, and demand its passage over. We must be prepared to give an answer to others, as well as to ourselves; for their reproof and correction; for the strengthening of them that stand, and the raising up of them that fall; for the instruction in righteous ness of all. If the Gospel be the great asylum open to all, it must be found open to all conditions, and at all seasons.

And so we think it is. It might be difficult to point out a diversity diversity; whether of moral habit, or natural disposition; whether of accidental state, or artificial station; whether of advancement, or default in holiness; for which a provision may not be discovered (by a serious and sincere inquirer) in holy Writ. But I forbear all special examinations of this sort; all reference, likewise, to the comprehensive nature of the Gospel morality; because the great personal doctrines of that revelation added and applied to the facts, which the whole volume of the Bible displays of human nature, seem to involve a general understanding, which may best solve all particulars for itself.

I forbear also to dwell upon another very striking feature, which might be depicted as of very considerable force; the freedom of the Gospel. That law of liberty, which it leaves to its disciples, in all lesser particulars, after it has once established its dominion in the heart, by convincing believers of

sin, and righteousness, and judgment, is some-John xvi. 8. thing, which the condition of the world obviously Lect. vi. requires, yet which no human authority would dare

to give.

p. 165.

Before, however, we close the consideration of those features whereby the Gospel is commended to our consciences, as a sufficient provision for the individual; there is one, which perhaps ought not to be passed over in silence: namely, that indulgence which it certainly shows (consistently with Lect. vi. II. all that has been heretofore affirmed concerning its sense of justice) to sincere repentance, whenever offered.

It cannot but be felt, that the enunciations of Scripture are so conveyed, with regard to this point, as in none, not even the extremest case-of a death-bed repentance, positively to exclude all hope to the awakened sinner. Bold, at least, should we pronounce that human hand to be, which would dare to close the gates of mercy, even at the very last! At the same time, so manifest is it, how painful, how severe a trial of disinterested hope and universal charity this extremity of mercy must bring with it, (I mean, to children that have feared their Maker, and endeavoured through their whole probation to love and serve him with all diligence and dutiful desire,) that there seems especial care taken to forewarn us of the error of an envious temper on such ground, by representing it in several of the most unamiable portraits which the Gos

§. 1.

pel exhibits. Let it be enough to advert to the Luke xv. behaviour of the elder brother, in the parable of

28-30.

the "Prodigal Son." And, in truth, when any Christian may presume to hope, that he himself is surely moving in the way to glory, is it not an envious and an offensive thing, to grudge an entrance, even to the guiltiest penitent, into a happiness that is more than plentiful for all?

Now, it is easy to see the force, the fitness, the necessity, of giving room in our Lord's own records to such representations, as may provide even for the very last emergency. But, when we acknowledge this, let it be borne in mind what is the lawful use of such intrusted treasure. It is not, that all and every one of the examples of Scripture are to be applied in every case, wherever they may be forced or fancied to apply. If (for instance) by God's mercy there be found recorded, in a book intended to be profitable for instruction in all righteousness, a case like that of the penitent Luke xxiii. thief;-still, to apply this generally, or rashly, is

39-42.

most unscriptural, and most dangerous. Most unbecoming and unreasonable the want of a due discrimination is, where such rare picture is only loosely quoted and referred to as a pattern of mercy; but still more extravagant, when it is advanced to support a preconceived opinion, of the inefficiency of good works, in contributing towards the end of salvation!

To reason thus is not our wisdom; nor is this

the "fulness" of Scripture. In rushing upon our very last resources to meet what is no more than a common demand, we expend, ruinously, upon ordinary cases, what the Spirit of truth has providentially supplied only for otherwise hopeless emergencies. Hence, we naturally bring our materials into discredit, in several ways. The best general way of teaching and interpreting is still the natural one. Let extreme cases be reserved in store for extreme demands. It is only so that Scripture does meet the predicament of every individual. It is so, that we shall best demonstrate this; best satisfy our own hearts; least offend, and most silence, gainsayers; and most effectually restore the penitent. I am persuaded the inference is true, that with such discretion the Lect. vi. II. APOSTLES taught. I would that indeed we aimed at neither less nor more, than to shape the workings of our zeal by the model of holy Writ itself!

Another Lecture will maintain the excellence of Scripture, as a guide "amidst the world's inter"course;" and the design of the whole will be completed.