of our Redeemer, and the baptist? Nothing could be more poignant than the teaching of John; nothing more replete with celestial sunshine, than the discourses of our blessed Saviour. But it is impossible to overlook the strictly analogous distinction, made by our Lord himself, between his own instructions, and those of the baptist; when he compares those of the latter, to mourning and weeping, and those delivered by himself, to piping and dancing. Who does not see, that both instances similarly suppose, a higher, and a lower method, of promoting the same general end? Our Lord's expostulation evidently implies, that, whatever might be the habit of mind, whether it would be best wrought upon by a more mechanical, or a more liberal process; whether it was more susceptible of hope or fear, of attractive or propulsive motives, the twofold teaching, of our Redeemer, and the baptist, afforded two modes of institution, so dissimilar in their operation, yet so identical in their tendency, as, within their joint extent, to furnish fit means, for every sort of condition of human nature to attain the ultimate good, for which man was created.

It is too plain to need proof, that this variety of provision is not only supposed in our Saviour's complaint, but forms the aggravating consideration upon which it is founded. He represents them as inexcusable, on this very ground, that, whatever might be their difference of natural temper, either in John's ministry, or in his, each temper might have found appropriate accommodation. There was, then, a fitness, in such diversity of provision, else it would not have been employed. But, if it was adopted from natural fitness, then would it afterward be relinquished? Would it not, on the contrary, from

the same natural fitness, be still retained in substance, however it might be circumstantially altered, in conformity to successive changes, in the world, and in the church? But, if we are warranted to form this supposition, we have additional ground for concluding, that, in the two distinct emblems of salt and light, our Saviour meant to characterize two corresponding species of evangelical ministration; which, in the subsequent course of things, would be respectively demanded, by the diversity of human character and habit.

But this twofold agency would seem to be expedient for a further, and certainly not less important, reason. The mystical kingdom of Christ was to receive subjects in two ways; that of conversion, and that of education. Adults were to be converted, and become as little children; but little children themselves were not to be converted, but to be brought up in the nurture and admonition of the Lord. Here, then, obviously, are two modes of Christian institution, pointing to the same end, but necessarily differing from each other in numberless circumstances. Were there, therefore, no other necessity, for such a duality of provision, as those two significant figures denote, the different exigencies of adult, and infant subjects, would account for, and elucidate such an arrangement. For, where an adult sinner is to be reclaimed, the means must be pungent, as well as penetrating. In such a case, the axe of the baptist must be laid to the root of the tree, before it can be expected, that the beatitudes of our Redeemer should be valued, or attended to. But the mind of the child, in which no depraved habit has yet been added to natural frailty, is to be won by attraction, rather than to be excited by pungency.

"Light," we know, "is sweet, and a pleasant thing for the eyes to behold the sun." If, therefore, there be, indeed, two methods of communicating the influences of the Gospel; the one of which acts, as it were, by physical stimulation, and the other, by at once exciting delight, and engaging affection; can it be questioned, that the latter, and not the former, corresponds to the case of children? The Redeemer, who so remarkably invited children to come to him, was himself, supremely, "the true light." That form, therefore, of the Christian character, which most perfectly reflects this light, will be likeliest to endear Christ's mystical kingdom, to its infant subjects. When our Redeemer declared the peculiar fitness of little children for his kingdom, it followed, by implication, that his kingdom was peculiarly fit for little children. We might, therefore, naturally suppose, that an explanation of this special fitness would somewhere occur; and could it have been more substantially given, than in that one comprehensive sentence, "Ye are the light of the world?" Christianity, to be the light of the world, must be naturally, as well as supernaturally, engaging: it must be as cheerful, as it is luminous; not only pure, but sublime; beautiful itself, and adding fresh beauty to all which it irradiates. Such are the properties of the natural sun, which is evidently the emblem, to which our Lord would, in this place, direct attention : and who, therefore, can doubt, that analogous moral properties, exist infinitely in the Sun of righteousness; and derivatively in those, who are qualified to reflect his brightness? These, therefore, must be the only suitable instruments, for attracting the tastes, and preoccupying the affections, of young minds; for in such instances only, is St. Paul's wise direction likely to

be obeyed,-"And ye parents provoke not your children to wrath, lest they be discouraged." The Apostle's principle, therefore, equally applies to whatever would damp or repel: and it consequently asserts the necessity of that very encouragement, which can be afforded by such only, as are indeed the light of the world.

12

ON THE LEADING DESIGN OF THE CHRISTIAN DISPENSATION, AS EXHIBITED IN THE EPISTLE TO THE ROMANS.

THE Epistle to the Romans is deservedly considered, as a profound explication of the primary principles of evangelical doctrine; and it has accordingly employed the studies of commentators, and theological students.

It seems, however, a question yet unsettled, whether, in this elaborate discourse, the Apostle means to represent the leading design of the Christian dispensation, as a mysterious provision for the acquittal of believers in Christ from legal condemnation, or for their deliverance from moral thraldom, and their purification from moral pollution.

It must be observed, that those who insist on the former view, do not wholly exclude the latter view. The question, therefore, does not extend to the entire object of the Epistle, but rather, to its primary purpose; in other words, whether the Apostle, in the first eight chapters, contemplates the legal guilt of human beings, as involved in the crime of their first parents; or the moral thraldom by which, with comparatively few exceptions, they had become, through wicked works, miserable in themselves, and enemies to God. And, consequently, whether the remedial grace of the Gospel, on which the Apostle dwells, is represented by him, as immediately referring, to the one exigence, or to the other.