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body, the most perfect specimen of animal organisation, is but the last link in a long series of developments, which, commencing with the lowest forms of animal life, advance step by step to higher ones, giving throughout indications of what the end of the series will be. Each stage in the ascending scale is an advance upon the one that precedes it, and itself serves to prepare the way for a still more perfect form; until, at length, those organs, the rudiments of which were found, in a more or less advanced state, in the inferior animals, exhibit themselves in full perfection in the frame of man. It is owing to this law of progression that an experienced physiologist can often, from an observation of an organ in its rudimental state, pronounce, with tolerable accuracy, what it would be in its perfect form, even should no actual specimen of the latter be in existence.

The historical survey which it is thus proposed to take, naturally arranges itself under the two great divisions of the old and new dispensations; the latter commencing with the outpouring of the Spirit upon the day of Pentecost. With respect to the elder economy, every reader of the New Testament will have observed that, by the writers of the Christian Scriptures, it is viewed, in reference to Christianity, under a twofold aspect, according as they speak of it as opposed, and as preparatory, to that of the Gospel; a circumstance which is easily accounted for by our distinguishing between the law of Moses as it was in itself, and the effects which, when viewed in conjunction with that extra-legal institute which played so conspicuous a part in the Mosaic dispensation, the institute of prophecy, it was calculated to, and actually did, produce upon those who were placed under it. In itself, the Law was contrary to the Gospel: in its spiritual operation, aided as that was by the prophetic revelation, it prepared the way for Christ. A consideration of the law in the former point of view will bear indirectly upon the question before us; for what the Law was in itself, we may at once presume the Gospel not to be; while, in its latter aspect, as introductory to Christianity, the ancient economy will combine with the New Testament Scriptures to furnish the direct portion of the argument. In that part of the discussion, then, which relates to the ancient dispensation, the leading points of inquiry will be:-the nature and principles of the law of Moses, as a religious institute; the necessary operation of it upon the pious part of the Jewish people; the scope and tendency of the prophetic revelation; and the ministry of John the Baptist, together with that of Christ Himself, which may be

regarded as the conclusion of the legal economy. In the other division of the argument, the subject of consideration will be the Christian Church itself, as it appears in the Acts of the Apostles, with its sacraments, and so much of its Apostolic polity as is found recorded in that inspired history of the first promulgation of the Gospel; the higher stages of its visible organisation being reserved for discussion in another place. The structure of the Apostolic Epistles, addressed to existing Christian Churches, will, in the last place, come under our notice.

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A i neste imports, one, the pervading practici inwards, or to form, by mens e mi hoc, certain habits of thought and facing med under it. The term "law" in fe its properes it is used by St. Paul in his Epistles ams whether external or internal, some superior power, operates and therefore, presupposes a cer an degree of wards its requirements; or, at least, febleness of mastion which needs an external - to su dve speak of an inward law, da man's ease we use language which, wever intelliginete: for, properly speak. stoner wich whether it concern itself wert acts as bus never do) with the szafa hout, and is supposed not with the will, the following passage, the of --Laws politic" (the small kinds of law), "ordained for Ingin angst men

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which societies are instituted."* And a far greater authority than Hooker reminds us, that "the law" (so far forth as it is law) "is not made for a righteous man, but for the lawless and disobedient, for the ungodly, and for sinners."+

The mode of operation peculiar to a legal system is, as has been observed, from without inwards, or by external discipline. Presupposing, either that the natural bent of the will is opposed to the things enjoined, or that the moral judgment is immature and needs direction, it proposes, by means of a forcible pressure from without, to impart the required bias. Instead of presuming the will to be rectified, it aims at subduing it to that of the lawgiver. Its primary object is, rather to form, than to direct, the internal habit. Hence, when a religious system is constructed on the legal principle, it contents itself, at first, with prescribing the outward act, and with external obedience, careless of the motive whence that obedience springs, whether fear or love: it lays down particular rules, enjoins specific acts of religious worship, appoints "days and months and times and years," instead of general principles issues particular enactments, and regulates from without the manner in which God is to be served. Its appointments necessarily wear an arbitrary and artificial aspect; for the intention being to curb the irregular propensities of the undisciplined heart, and to give a specific direction to whatever feelings of a pious nature may be in existence, positive enactments, the reason of which is not apparent to the worshipper, must be multiplied, and the more arbitrary these enactments, the better adapted are they to secure the proposed end. The unchastised will must be met, and overcome, by provisions which may seem to have no other recommendation than that they run counter to the will, and by so doing tend to make it pliable.

On the other hand, it is evident that where internal habits of piety are supposed to be present, and the command, instead ding over against the individual, is, in Scriptural language,

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upon his heart;" where the will of man and the will of oposed to be in unison, and, therefore, moral precepts of legal enactments, and specific prescriptions give principles; the law, though it may still be in er character, and the religious dispensation, of

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† 1 Tim. i. 9.

CHAPTER II.

THE JEWISH DISPENSATION.

SECTION I.

THE LAW OF MOSES-ITS NATURE AS A RELIGIOUS SYSTEM.

No sooner had man fallen than a promise was given, couched indeed in indistinct terms, of a Deliverer to come, who, Himself "the seed of the woman," should "bruise the serpent's head," and restore man to the state of dignity and happiness which he had forfeited through sin. The event predicted in this original prophecy-viz., the coming of Christ in human nature-is thenceforward the scope of all revelation, the central point of God's providential dispensations.

Why more than 4000 years were permitted to elapse between the giving of this promise, and its fulfilment, must ever remain a mystery not to be perfectly fathomed by human reason. Meanwhile, we may be certain that the advent of the Messiah was delayed no longer than was necessary; and one, at least, of the reasons of the delay we may reasonably surmise to be, the necessity which existed of men's passing through a process of preparation to fit them to receive the Gospel. The sacred history teaches us that the effects of the fall were speedily visible in the universal corruption of mankind. The knowledge of the true God, with His attributes and perfections, being lost, and no standard of right and wrong presenting itself save the imperfect "work of the law written" on the natural heart, the world, as might have been anticipated, became, not only fearfully depraved, but likewise, with few exceptions, unconscious of its fallen state, and therefore indifferent to the means of recovery from it. Had the Saviour appeared amongst men at this stage of their moral progress, He would have found them wholly unprepared for the reception of the truths which centre in his Person and work. Hence, the course pursued by the Divine wisdom was, to lead our race through a gradual course of preparatory training, by means of which the most influential portions of it, at least, might be

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