THAT "known unto GoD are all his works from the beginning of the world,” is a truth which is not more clearly a doctrine of scripture, than it is the evident dictate of enlightened reason. The dispensations of Providence shew, though not so clearly as the works of nature, that a plan has been formed for the good of the creature; such a plan implies foresight and prudence in the mind of HIM who formed it; and every successive operation proves itself to be the effect of prescience, and not of chance. If this be the case in reference to the operations of nature and providence, how much more may we apply it to the benefits of religion and the concerns of eternity! If it apply to that which ends in time, surely that which but begins in time, and guides on through eternity, must have originated in the wisest and most unerring councils!— The very idea that such a plan may change and vary as to circumstances, must induce feelings of the most dreadful kind. If changes and alterations have occurred, they may occur again, and the finest and fairest scheme may be blasted for ever. Perish the thought!

I am naturally led to these ideas by the subject which is placed before me,

THE CHARACTER OF THE PRESENT DIS

PENSATION." Had this been a subject by itself, I should have been lost in its diversity and range. But from its connexion with a number of other subjects which have been, or are to be discussed, I suppose I shall be expected to consider certain prospects of the church, and the prophecies on which those expectations are founded. There exists between us and others a wide difference, not only respecting the meaning of certain prophecies as to the future state of the church; but also a difference as to the present state of the dispensation under which we live.

It has come to be maintained that this dispensation is only an introductory one: that a better dispensation is yet to come; that the other half of what was revealed to Moses has been made known to us;

that we have a prophet and a priest, but not a king; that a state, intermediate to this and the heavenly, is yet to be established a state at once terrestrial and celestial-legal and evangelical-local and universal. I use not my own words in this statement, but nearly those of many who undertake to explain prophecy, and who contend that our views of the millennial state of the church are erroneous and unscriptural. It will, therefore, follow, not only that the greater part of Christians, in the present day, are most egregiously mistaken, but that the majority of prophets and apostles laboured under the greatest delusion. For they

seem to think that the kingdom of CHRIST is established, that his blood has been shed that his redemption has been completed, and that the present state of things shall remain until all the divine purposes are fulfilled. It is evident that they make these things the grounds of their assurance, the source of their exultation. It is true, indeed, that there are some errors of very ancient date, and that on matters of the utmost moment; but if errors so great as these, involving the statements of the greater part of the New Testament, and relating to the very character of the dispensation; if, I say, errors exist here, then the scripture is not an intelligible representation of the mind of God; and the Spirit has not led his people into the meaning of its most important truths.

That such feelings and views should influence those who hold them, as to the future may be readily conceived. Laxity of exertion; mistakes as to previous and present dispensations of Providence! and impropriety and inconsistency of conduct and temper, may well be expected to take place. With such persons, the glorious march of knowledge and liberty, will be considered only as an evidence of the decay of vital religion. The light and glory which are every where beaming around, will only be regarded as a false and dazzling glare, calculated to mislead and delude. The ministers of the gospel, charged to

preach the gospel to every creature, will rather consider themselves as so many messengers of wrath and woe; as so many angels commissioned by an incensed Deity, to pour out the vials of his indignation on the earth. As faith increases among the followers of CHRIST, it will be supposed that faith is declining. As Christians swell in numbers, they will be supposed to be lessening. As the kingdom of CHRIST is enlarging in every part of the earth, it will be insisted that it is verging to decay. As the light of Divine truth increases in strength and penetration, it will be thought that it is about to expire. Instead of our living in the most glorious period of the church, we shall be supposed to be dwelling on the verge of a tremendous volcano, which shall soon and suddenly swallow us up in one wide and inextinguishable ruin! This is not a caricature: those who know what is passing around, know well that I have given a faithful representation.

By a DISPENSATION of religion, we mean, a certain revelation or form of religion, in reference to the church and its wants. Many dispensations have been given for this great end. When we speak of the present dispensation, it supposes one or more to have been past, and one or more to come. The present may be the completion or conclusion of what has passed away: or, it may only be preparatory to others which are yet to come. It will be necessary, therefore, to consider what has preceded this dispensation, and by what it is to be followed. That changes have taken place in the dispensations of Gop to the church, and that other changes are to follow, cannot be denied. Such changes, however, imply no fickleness on the part of GOD; and, it is not so much change as progress which we are called to mark. It convinces us of the penetration and forethought which is able to foresee and defeat all opposition to its designs. The light of the dawn is of the same nature with that more glorious light which afterwards fills all the creation with beauty, vivacity, and splendour. Thus the star which arose and shone on our first parents, was a pledge of that sun of glory which was afterwards to shine. the light which first shone was never entirely withdrawn; it always emitted a pale radiance; and, at length, it burst forth in the greatness of its splendour, as the Sun of Righteousness. The first revelation placed man on the ground of

fidelity and integrity. Man was formed holy and happy, but entirely dependent upon GOD. Nothing happened to man which had not been foreseen. When a new revelation was made, that new revelation implied no change of design, but only a change in the method of treatment. Mercy rejoiced over judgment; and the love of God was displayed to all rational intelligences. Then began the reign of GRACE; and JEHOVAH made known his manifold wisdom to the children of men.

The destruction of the old world by a deluge, gave way to a new state of things; and the world, as it emerged from that desolating ruin, was evidently destined to last till it should at length be destroyed by fire. The calling of Abraham was an exercise and display of sovereign wisdom and mercy. His justification before GoD by faith, was a revelation of the method of justification by faith of all who believe in the appointed object. His preservation and prosperity, was a pledge of the preservation and prosperity of all the people of GOD. All the particulars of the Abrahamic covenant are applicable to the new covenant; and so perfect is the resemblance of the Christian to the Abrahamic dispensation, that we are assured all the faithful are children of faithful Abraham.

The present dispensation stands in a relation of a very peculiar kind, to the covenant made with Moses. I hazard no mistaken observation when I say, that nine-tenths of the mistakes which have occurred in the present day, have arisen from the introduction of Jewish errors and prejudices, into opinions and calculations. This has caused to rise up from time to time, the numerous sects into which the world has divided. Hence, too, many imagine themselves to be blessed with a deep and clear insight into the meaning of obscure predictions; and to have become as familiar with the visions of the Apocalypse, as with the plainest and clearest doctrines of scripture. The dispensation of Moses, was a peculiar dispensation, suited to a state of pupilage, such as that in which the Israelites were placed. The people were under the government of GOD. Men were members of that church by birth and hereditary privilege, by the observance of all the various ceremonies of the Jewish ritual, a ritual suited to the circumstances of a carnal and rebellious people. Its shedding and sprinkling of

blood, and its washings of water, tended only to the purifying of the flesh: they could go no further. Its meats and drinks, its attention to days and seasons, were all of the same earthly description. Its various promises and blessings, applied chiefly to the life that now is.

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whole system was harsh and inflexible, tending to induce a spirit of bondage, repulsive and unaccommodating to a spiritual mind. There was the schoolmaster with his rod, the law with its unmingled severity, the judge with his inflexible frown, all standing over the pupil, and requiring him to obey. The legislator spake in thunder and in lightning, and all who listened were filled with fear. "The law made nothing perfect:"the sacrifices and the priests were only "shadows, and not" even 'the images of good things to come;" all were but representations of those better things, which the people were assured should one day come. But these very assurances told them that their dispensation was not to last for ever. The seeds of dissolution were in it: it was adapted only to the land of Palestine, and was not intended to extend beyond that land. It was limited to place. It was destined to pass away. It was to remain till He who spake from Sinai, and "whose voice then shook the earth," should say, "Yet once more I shake not the earth only, but also heaven;" and establish " a kingdom which cannot be moved." This is the dispensation which we have received: a dispensation which is not to pass away. Of this the apostle says, "Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably, with reverence and godly fear." What I have to say as to the character of this dispensation may be summed up in three words: it is SPIRITUAL, UNIVERSAL, PERMANENT. It is spiritual in its nature:-it is universal in its adaptation and design and it is destined to last while the world itself shall endure, and till it is exchanged for the more perfect and everlasting kingdom of heaven.Let us notice

I. ITS SPIRITUALITY.

The spirituality of the present dispensation, is its most important and comprehensive feature. A description of its nature must include a notice of its subjects of the laws by which it is regulated ―of the services required to be performed

-and of the sanctions by which all is to be enforced. And if all these are not viewed as spiritual, it may truly be said, the glory is departed!

1st. Consider its subjects.-Are they the men of the world? Are they born in a certain city, or described by geographical boundaries? Is the kingdom of CHRIST of this world, or is it not? Is an entrance into it obtained by birth. or by any legal enactments? Is it divided into conflicting bodies? Has Christendom the sole power to force subjects into it? May the "Defender of the Faith" in our land give mortal battle to his "Christian Majesty' in France, on account of alleged religious errors? Or may

he assume the right of plundering and murdering the subjects of his "Catholic Majesty,' across the Pyrennees, because of the supposed corruptions of their system? No such thing! Men may, indeed, make religion "part and parcel of the law of the land:" it may be made subject to human laws and regulations; it may be impaired and impeded by various collisions with worldly interests; its very existence may sometimes seem at stake; men may take alarm at particular seasons, and cry, The church is in danger! and tremble for the ark o GOD, and call for secular interference: it may be so, but all such views are false and dangerous. No those persons who belong truly to this kingdom, are "born, not of blood, nor of the will of the flesh, nor of the will of man, but of the SPIRIT of GOD;" they are the ransomed out of all nations, to whom the word of salvation has come with power; they are those who are made new creatures, who partake of the riches of divine grace, who possess the influences of the Holy SPIRIT; to whom faith is the great principle of action; in whose hearts the love of the Saviour has expanded its power, so that they love him, and love each other; and whose hopes and desires are fixed on the blessed assurances of his coming, and future glory. These alone are the persons in whom the reign of GoD has commenced; these alone are to be considered as the subjects of CHRIST. Such subjects cannot be made by human power or policy; they cannot be confined within human boundaries; they cannot be dependant upon human decrees. Their security arises from no worldly condition, but is dependant on the power and love of GOD. The analogy of prophecy, the declarations

of the Redeemer, and the representations of the apostles, illustrate and confirm these views. Finding fault with them, he saith, Behold the days come, saith the LORD, when I will make a new covenant with the house of Israel, and with the house of Judah; not according to the covenant that I made with their fathers, in the day when I took them by the hand to lead them out of the land of Egypt: because they continued not in my covenant, and I regarded them not, saith the LORD. For this is the covenant that I will make with the house of Israel, after those days, saith the LORD; I will put my laws into their mind, and write them in their hearts; and I will be to them a GOD, and they shall be to me a people: and they shall not teach every man his neighbour, and every man his brother, saying, Know the LORD; for all shall know me, from the least to the greatest. For I will be merciful to their unrighteousness, and their sins and iniquities will I remember no more.'

2dly, Spiritual persons can be governed only by spiritual laws!-by laws emanating from a spiritual authority, addressed to spiritual persons, and intended to promote spiritual objects. Such is the case here. The authority of CHRIST is paramount; he admits no equal, he allows no rival. No creature must step between the christian lawgiver and his people, to explain his laws. We have but one statute book, and that is divine: it stands on the sacred page, and there a plan is drawn as to the rank each is to sustain in the spiritual constitution. These laws are spiritual in their nature; and, where they are not so, obedience is impracticable. That obedience which is not spiritual is not acceptable, for it is not the obedience which he requires. CHRIST reigns over those only who have voluntarily chosen him to be their Lord and Saviour. To whom were the various epistles addressed? to the saints, the called of GOD, the chosen of the LORD. On what is their obedience founded? On their faith in CHRIST, their gratitude, their attachment to him, their hope in his coming and glory. The pride of life, the projects of ambition, the ostentation of greatness, all that is carnal and secular, so far from being required, are all declared to be opposed to the principles of the Redeemer. "Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy; but I

say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you; that ye may be the children of your Father which is in heaven." "The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. But ye shall not be so; but he that is greatest among you, let him be as the younger; and he that is chief as he that doth serve." The objects of human laws and governments are all earthly; the increase of national wealth, the promotion of science, the establishment of social intercourse, and dominion over others. The objects of the laws of CHRIST are the benefit of every individual believer in every part of the world; and the peace and harmony of the whole body. The kingdom of GOD consists only in "righteousness, peace, and joy;" therefore, it" cometh not by observation." Its prosperity consists not in the number of its supporters, in the greatness of its subjects, in the wealth of its endowments, or in any thing that has merely to do with this present world :-it consists in the number of its spiritual worshippers, and the degree in which they resemble their LORD. Every means employed by the church which has not such things for its end, is contrary to the religion of CHRIST, and facilitates not the march of his glory.

3dly. The religious services of this dispensation are of the same nature with all about it; they are spiritual. Formerly, there were consecrated places, anointed persons, costly utensils, splendid vestments; much that was suited to attract and delight the bodily senses; much to engage the attention of a people who could not see through the vail which God had spread over these outward signs. It was all well worthy of GOD; but it was all essentially different from that which GOD has substituted in its place. "The time of reformation" has come : we also have a temple, an altar, and a priest, but not on earth. All is carried on above. We depend not on a human priesthood, or any outward observances. No: the Redeemer alone is our priest, heaven is our only sanctuary; and the future is all the glory to which we look.

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Hence, that which makes many consider present as a poor dispensation, is that which constitutes its very glory. If it were not so, it would not be in harmony with its very nature and design. As the church degenerated, it merged all its real splendour

in outward glory. The apostle calls these things "weak and beggarly elements," and with these he contrasts the spiritual glory of true Christianity. "If the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance, which glory was to be done away; how shall not the ministration of the SPIRIT be rather glorious? For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth. For if that which is done away was glorious, much more that which remaineth is glorious." 4thly. How different and how superior are the sanctions of the gospel and the law! The latter proceeded on the principles of jurisprudence and equitable retribution. "An eye for an eye, and a tooth for a tooth,' was suited to the spirit of that dispensation; but it yielded in beauty to that whose Founder said, "I say unto you, that ye resist not evil." The public and violent death to be inflicted on a blasphemera Sabbath breaker an unclean person; all correspond with the nature of that dispensation, but are derogatory to the system of Christianity. The spirit of that dispensation has done much mischief in our day: it has led to the adoption of laws and decisions, dangerous and destructive to the interests of Christianity. O! how different is the conduct of man, when he imposes fines and penalties, immures in dungeons, and draws the sword of vengeance; from the conduct of HIM who said, "The Son of Man is not come to destroy men's lives, but to save them." "Put up again thy sword into its place; for all they that take the sword, shall perish with the sword."

The present dispensation knows scarcely any thing of temporal motives. Its motives are to love and serve GoD, from a regard to future bliss, on the one hand; and the fear of his eternal frown on the other. Not the loss of the life that now is, but that which consists in the destruction of the body and soul in hell, is the great motive used in the kingdom of CHRIST. In short, in all to which we can turn our attention, its spirituality appears. I have, therefore, dwelt the longer upon this point, being convinced that it is from the want of clear and definite views here, that so many mistakes have prevailed. Overlooking the kingdom of GOD, as set up in the heart, and Christians as living temples to his praise, who shall adorn their profession here, and be prepared for the time when CHRIST shall arise in all his glory to present the church to his Father, in its fairest and most beautiful form-overlooking all this, and dreaming of a period

when CHRIST shall appear in person as the leader of a conquering army, at the head of a peculiar people, they speak with great dissatisfaction of what has been done, and is doing, and tearing away the vail which has wisely and mercifully been thrown over the future, rashly presume to affix the precise meaning to the most difficult portions of the word of God. They forget that Christians are already" come to mount Zion, and unto the city of the living GOD, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the first-born, which are written in heaven, and to GOD the Judge of all, and to the spirts of just men made perfect, and to JESUS, the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel."

Closely connected with the spirituality of this dispensation, is

II. ITS UNIVERSALITY.

It is designed to be a universal dispensation, and is, in this respect, to be contrasted with the former dispensation, which was not fitted for the world at large. Whether we consider the nature, or the requirements of the present dispensation, we shall see how it is calculated for universal diffusion.

There is nothing local in the nature of the religion of CHRIST. It is not suited to men of one name, or of one clime, merely, but to Jews and to Gentiles also. It makes known a general calamity, and reveals a general refuge. It proclaims one common apostacy, and declares one common righteousness. It testifies that all are guilty; that there is none that doeth good; no, not one; that there is one common, one dreadful exposure to danger; and it testifies that "God sent not his Son into the world to condemn the world, but that the world through him might be saved;" that" God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." The aspect in which it presents GoD to every creature is one that illustrates its universal nature. It represents him," not as good to some, and as unrelenting to others; no it establishes his sovereignty, but that is not the arbitrary, blind, fickle attachment of a weak and erring creature; but the exercise of love that is free, boundless, everlasting, and unchangeable. LOVE is its leading feature; a love delighting to pardon, and to impart its blessings to the most distant and unworthy. GOD is not revealed to us as the God of Abraham, but as the Father of our LORD JESUS CHRIST, and as sustaining the same characters to all who believe in him. 'Is he the GOD of the Jews only? Is he not also of the Gentiles? Yes: of the Gentiles also; seeing it is one GOD which shall justify the circumcision by faith, and the uncircumcision through faith."