and must be with spiritual blessings: but we say, that the offer of them-the challenge to accept them-is made to human nature as it is. And this is enough to justify an argument, that there is perceptible, in every point of revelation, the hand and wisdom of a Revealer, who knew what was in man.

II. 3. We seek a further exemplification of our argument from our Saviour's parables: and as. the proposition is more certain with respect to others, and will probably be admitted at first sight there, it shall the rather be grounded upon those which may be in part considered as prophetical, by reason of their describing the exact progress, or treatment, of the Gospel in the world.

But are these, predictions of the historical march and sufferance of the truth, only ? records merely of the past, which have spent their strength in a solitary effort, and remain now but as heralds that have told their message? Or does not experience even constrain us to invest them with that perennial life, which heathen piety could attach to only supposed divine utterances ?

θέσφατ ̓ οὐκ ἀμβλύνεται.

And again,

τὰ δ ̓ αἰεὶ

ζῶντα περιποτᾶται.

Eschyl.
Sept. c.
Theb. 884.

ed. Blom

field.

Soph. E

dip. Tyr.

ed.

Surely they are a sort of standing prophecy-Brunck. permanent chronicles of human nature! The Matt. xiii.

24, &c.

1, &c.

16, &c.

field, the good seed, the tares, the mixture suffered to remain unto the harvest these are no ordinary likenesses-no definite enunciations, once appointed to be verified, but since daily Matt. xxii. fulfilled only by accident! Again: the marriage Luke xiv. feast, the general invitation, not given until all things were now ready, the shifting and hypocritical excuses, and finally the intrusion of unfit guests after all these cannot be mere protests, and records of condemnation, against the Jews; but general, and recurring, and pregnant testimonies of the case between the Almighty and his people, through all the generations of those, who, on the failing of the natural branches through Rom. xi. unbelief, were grafted in by faith".

19, 20.

h If it were not so, if we found ourselves prohibited from using these very significant and touching representations to the better understanding and the improving of our spiritual condition, and were told that we had no business with them in that way, though they served a general purpose in our favour; we might well adapt to our feelings the pathetic appeal of the poet, in his "Complaint" on a different subject:

II. 4. To proceed to another part of Scripture-consider the profound insight into human nature perceptible throughout the Epistles of St. Paul. But let our more especial reference be made, here, to such passages as describe the various abuses under which the Church should, in succeeding ages, suffer, through corruptions of its disciples and teachers. I do not refer to such a passage as that wherein he says, The Spirit 1 Tim.iv. 1. speaketh expressly, but to those which seem to have a general aspect; as where he regrets the necessity of heresies, or mentions the impatience 1 Cor. xi. of sound doctrine, which should arise; or de- 2 Tim. iv.3. scribes the sort of teachers, which should creep 2 Tim. iii. into houses, and lead captive silly women laden with sins, led away with divers lusts: these are not merely things which we have heard with our ears, and our fathers have told us,-they are true, in that respect as well as in every other,but because we have seen, we have believed them.

Now what answer shall be made to this?That St. Paul was a subtle rhetorician, brought up at the feet of Gamaliel, and therefore knew all artificial modes of attack and defence; and so, fortified his system by anticipating evils in them

And let our quotation of this be received as a testimony with what community of spirit we embrace all subsidiary processes of natural wisdom, power, and beauty, and apply them to the illustration and joint establishment of truth.

19.

6.

selves not unlikely to befall?-The supposition implies that, in regard to Christianity, he was an impostor. Wherefore, its refutation may safely be referred to the general state of the argument on this point. What other interpretation, then, besides the true, shall be put upon it? There is St. Paul's anticipation of darker times is only to be accounted for, rationally, by the belief that he spoke under influence and direction of a Spirit that knew, really, what was in man.

none.

One further example only shall be brought, from a circumstance which conveys a most affecting evidence of truth to the heart, and which is so little like the manner of men; from that beautiful and merciful acceptance of divers conLect. viii. I. ditions and capacities in the cause of God, which §. 1, 2, 3. is so marked a feature of the New Testament. In proof of which let present appeal be made only to the tenor of St. Paul's language in the twelfth chapter of the first Epistle to the Corinthians since it is upon the recognition of so Lect. i. p. much difference of capacity, rather than of condition, that the inference shall be grounded.

7-10, &c.

It may be said, perhaps, that this twelfth chapter of Corinthians only concerns certain varieties of miraculous power in the primitive Church.

Be it so, that in its first and strict application it does. But when I see that in the Church miraculous powers of every sort have long since ceased altogether; that an equable and propor

tionate change has happened to its whole body, something analogous, in its effect, to the softening of a picture; that learning has thus stepped in, to supply, in such measure as it may, the place of inspiration; (whence, at this day, they within the Church that are mighty in learning are accounted and honoured as its foremost defenders ;) that some are rich in eloquence, and in the might of touching the affections; that others, again, abound in cool and sober judgment, and have their access to good through the understanding; that some can only prevail by simplicity and fervent piety, seeing they are debarred from all outward advantages; that every minister of Christ (in short) at this day, has his own measure of ability; and one has this gift, and another that; when I see things like these, I look to Scripture for a clew to unravel the appearance of them, and seem to find it here: All 1 Cor. xii. these things worketh one and the selfsame Spirit, dividing to every man severally as he will.

But when, beyond this point, I look again on this same present Church, and see, in instances almost innumerable, (as of old,) these gifts set in invidious array, one against another; learning much too apt to speak contemptuously of piety, and piety as much too ready to pass censorious verdict upon learning; those, whose strength is in the understanding charging such as appeal to

11.