to which I have adverted, in the daily life of the Grecian sage. In the same manner the Evangelists, however they might differ from one another in the sources of their knowledge, or in the peculiar temperaments of their own minds, uniformly ascribe to their Master, the marked and entire exemption from affected singularity and exterior austerity, which I consider not only as shedding additional graces on his personal character, but affording additional evidence for the divinity of his mission.

If we enquire into the nature of Christian liberty, by examining those passages where it is most largely insisted on by the Apostles, we shall find it partly to consist in a freedom from the obligations of the ceremonial law in matters otherwise indifferent, and from the spirit of bondage or fear which was produced by the curses entailed on the transgressors of that law, not having the means or opportunity of remission; partly in a freedom from the judicial law, and partly in a freedom from the bondage of sin in

general

general and the punishment impending overall who were concluded under it. Now the obligation to obedience under the Mosaic ritual having been abolished by theC hristian dispensation, and that dispensation itself being also final, it follows that any attempt to fetter and clog the consciences of men by needless ordinances, or to enforce as matters of positive and indispensable obligation, those things, which Christ hath left, and by leaving hath to us made indifferent, every such attempt, I say, is directly at variance with the spirit of liberty to which we are called, and virtually tends again to hold and bind us fast in the yoke of slavery.

Nor are we alone to regard the acknowledged difference between the Mosaic and Christian dispensations in the temporary nature of the one and the permanent obligation of the other, but there are various other points of consideration that seem to me of no small importance. The law of Moses was evidently calculated for a small part of mankind only, containing, as is well known,.

many

many positive precepts obedience to which was physically impossible to the great mass of mankind, and others, the observance of which if not absolutely impossible, yet is irreconcileable with the general habits and customs, and the established laws and governments of nations in other climates. I need not expatiate upon the peculiarities of the laws of marriage, of divorce, of inheri tance, of religious ceremonies and solemnities, of war and peace, of daily intercourse and daily occupations: Almost every part of the Mosaical code attests the locality of the dispensation; and the miserable expedients which the Jews of the present day are obliged to resort to, when they wish to preserve some form of obedience to the ritual they profess, might alone be a sufficient proof to them, that the universality of temporal dominion ascribed by them to their still expected Messiah, is utterly impossible. We may remark farther, that every part of their ceremonial law in its most obvious, for I do not here refer to its typical meaning, tended to keep them entirely separate and

distinct

distinct from the generality of mankind. Now in the Christian dispensation we have new directions, adapted to new and more comprehensive purposes. Every physical restraint is removed, which is not combined with some great moral consequence; and even then, as in the case of marriage and divorce, it is so modified as to be suited to general circumstances, and to the whole race of mankind. All that grievous burthen of ceremonies and ordinances which separated, and was by Moses intended to separate and to particularize bis people, is taken away; and while, from physical causes, but a small part of the Eastern world could have become partakers of the temple worship, there is no nation under Heaven which may not, and let us devoutly hope, which in the fulness of time will not become engrafted into the Church of Christ.

As the Jewish dispensation, therefore, by its strict and exclusive ceremonial, was calculated for particular, so is the Christian religion, on the other hand, designed for universal

universal purposes. Hence whatsoever tends to confine its operation, to cramp it with needless austerities, to make it burthensome or unamiable in the sight of mankind, must be contrary to the very spirit of Christianity and to the benevolent designs of its Blessed Author.

Let us suppose a sensible Heathen were told that the first man having transgressed a positive command of God, was subjected thereby to a curse inflicting death and multiplied sorrows on himself and his posterity. Let him then be told, that by the Christian dispensation this curse was removed in all its fatal consequences, and happiness and immortality restored to man. Would he not immediately perceive and acknowledge the benevolence of this dispensation? Let him, while this natural impression is fresh and vivid, be farther made acquainted with the precepts of that dispensation. Would he not say, In all that I learn and hear on this. subject, I find new confirmations of the benevolence of God. The new law which