cated is a liberty founded on law, and by law guarded. In the same proportion in which true liberty is a blessing, false liberty is a curse. In tracing "the administration of divine law," in what he terms "its ordinary and silent course," (p. 97,) Dr. Hamilton marks, as produced by it in the sphere of man's moral nature and agency, "three peculiarities.” These are, habit, character, and consequence. Had we room, we should be glad to quote his judicious, his very instructive and admonitory, declarations upon them all. All are so important, that we really feel a difficulty in making our choice. On the whole, however, we are inclined to fix upon the last. By the divine appointment, from actions habits grow; out of these character is formed; and character is awfully connected with consequence. On this the Lecturer observes : The third peculiarity which our argument, concerning the operation of the divine government, suggests, is, consequence. Since habit has moulded character, that definite bearing of the whole mind, and thus in a measure a consequence itself, every consequence of which we now speak is something, not necessarily external, but future, however proximating, something successive to the act. It may be that our conduct is followed by pleasurable feeling, honourable esteem, the health of body, and the strength of mind. It may bring remorse, disease, the wounded fame, the heavy-laden heart. We are expectant of all these issues. We are aware of the order in which they will occur. It is no difficult prediction of what intemperance must induce. It is as easy to foretell the result of evil in the mind. Experience attests what is the entail of vice upon the circumstances of the present life. "The seed of evil-doers shall never be renowned." That which we must seek distinctly to trace is the affinity between such conduct and effects. In many instances this is too obvious to need a remark. The fall from a mountain-precipice is not a plainer cause of destruction. But even in more remote and entangled consequences, study and reflection will convince us that a moral antecedent accounts for all. The recompence is meet. Like follows like. The philosophy of medicines and poisons cannot be better understood. The ordinances of seed-time and harvest cannot be more perfectly developed. It is thus that the divine government can promise good and forewarn evil. It is thus that we can anticipate, as in any secular affairs, what must flow from virtue and vice. These are events which must proceed, which only can ensue. To arrest them, all things must be obeyed. Outward and inward nature must be inverted. There must be a dissolution of every social tie and bond. Tendency must be stemmed. Prudence must be falsified. Probability must be destroyed. Analogy must be annulled. Experience must be frustrated. But we have the proof of it in ourselves. We know that all is under our control by being at our choice. We can place it before us. We can look into the seed of time and things. We possess a power of infallible foresight. We can, with perfect sureness, determine what will impart dissatisfaction and inspire complacency, what will excite uneasiness and secure peace. And we believe that these are evidences that God judgeth in the earth. It is his doing. He has not originated, which were impossible, eternal laws of right, but he has enacted them in his government of us, and has created us in reference and subordination to them. He has caused us to feel the influence of conformity to them, or of departure from them, at every point. He has honoured them, and established his own perfect excellence by reflecting them in his law. "For the work of a man will he render unto him, and cause every man to find according to his ways." That the contrary cannot be, that the contrary cannot be conceived, is only an example which might find numberless parallels, and derogates in nowise from the holy and legislative rectitude of the Infinite Will. The principles of right and good ness are unconditionally and eternally necessary; but the consequences of which we speak are only relatively necessary to a system which might not, and need not, have been, to a particular condition of divine government and creatural responsibility. As that rule is based, as that responsibility is imposed, consequence is not only due effect, the result of the nature of things, what we most feel in any circumstances, it rises into moral requital. Its undeviating uniformity only better confirms the fact, and glorifies the law which finds in it so constant and so exact a retribution. (Page 105.) Will the reader allow us to remind him, that here (as, indeed, throughout) we do not quote for the mere purpose of giving specimens of style, or curious exhibitions of thought; our object is practical? Losing sight of Dr. Hamilton and his authorship, here are facts and principles which concern every-day life, and ought never to be overlooked; can never be overlooked with safety, nor without some painful experience of their truth. They say to all, and especially to the young, "Seek ye first the kingdom of God, and his righteousness." Before we pass on to the next lecture, we quote, chiefly for the sake of the argument suggested in the concluding one, the two following paragraphs. Our feeling upon it is precisely that which Dr. Hamilton expresses; and, the longer we live, the more intently we peruse the sacred volume, the more carefully, both as to penetration and breadth, we survey mankind, the stronger it becomes. We never contemplate the facts of the case under this aspect, without the conviction, not merely that the Bible is true, both as to statements and authorship,-true, as containing truth divine, and divinely given, but that it cannot be otherwise. Its falsehood is inconceivable. The physical constitution of the world is not more directly demonstrative against atheism, than is its moral constitution against Deism. We have thus endeavoured to build wide and strong the foundations of moral science, or rather of natural theology. For if there be a revealed religion, it can only be addressed to man, as already (in the constitution of his nature) a religious being. It must come from Him who is previously known to be the Creator and Ruler of man. It must take its place among relations antecedently established and ascertained. But if this revelation convey a restorative means, it can only be addressed to this religious being as fallen. It must, therefore, in both cases, be subsequent to such a state of man as supposes his responsibility, and to such a state of man as supposes his defection. This "glorious Gospel of the blessed God" we possess. We verify it by abundance of authenticating proofs. Miracle and prophecy surround it with an external divinity. Yet were it our business now to arrange its evidences, we would willingly forsake the prouder signs, the more trophied monuments, dwelling upon that intrinsic credibility which it presents in its contrivance and adaptation to engage the faculties, and reach the wants, of man. He who was its Author "knew what was in man ;" all the motives by which he can be affected, all the relations in which he stands. (Page 112.) And can that book possibly be other than divine, which does really and truly, and in their proper direction and object, state "all the motives by which man can be affected;" and describe clearly, in their just order, subordination, harmony, and practical requirements, "all the relations in which he stands?" In the third lecture, Dr. Hamilton establishes the "Harmony of Revelation with Natural Religion." The argument is eloquently expanded, brightly illustrated; but its substance may be stated in few words. Revelation speaks to man as we have found that actually he is. He is a creature composed of body and spirit; and as such it addresses him. He is a moral agent; and such the Scriptures suppose him to be. He is immortal; and to his immortality continual and most impressive reference is made. There are likewise announcements arising out of these subjects, relating to the original constitution of man, which properly deserve the name of discoveries; such are the resurrection of the dead, and the judgment both of the soul, immediately on its departure from the body, and of the whole man in that great and final account-day, whose sentences extend forward into this measureless eternity. But all these subjects, distinctly contained in the volume of inspiration, evidently suppose man to be just as we find him, both in original constitution and the condition induced by sin. No discrepancy exists. Nature itself is explained, and by means of revelation become better understood. An extract or two will illustrate the ability with which these topics are treated. He thus refers in passing to the parable of the rich man and Lazarus : In one most emphatic disclosure, our Lord has set before us the invisible world in its Rewards and Punishments. Perhaps the curtain, which overhangs it, was never so widely drawn aside. It is not entitled a parable. The description stands out with a realness which proclaims its certainty and truth. And well it may. "He hath the keys of death and of the unseen state." In some sense we may call it a parable: we should not oppose the most absolute application of the term. Its great principles become not, by this concession, ambiguous. Such a vehicle always contains some history; what might be; what has been; what is. A fixed moral does it invariably present. Even its accessories are often pregnantly instructive. In this forewarning, we follow two human beings, their circumstantial states are merely to be considered as exponents of character, types of their respective moral classes, in life, in death, into eternity. That eternity opens at once. Its distinctions are, without any formality of preparation, unveiled. The indifferent, common, character of hades, as held by some, as apparently warranted by its often indefinite use, is suddenly refuted. The poor man is in Abraham's bosom, and is comforted: the rich man is tormented in the flame. It is impossible to evade the immediateness of these distinctions. We feel the stroke of the spirit's wing towards its perfection; we hear the plunge of the spirit into its fiery abyss. All is taught to us of con But sciousness. They remember, know, feel, themselves. It is an unalterable state. There is a great gulf. Where is the cross-way which can span it? Where is the hidden path from these opposing strands? It admits of no relief, however intense the suffering. Not the tip of the finger of the blessed may be dipped in water to cool the scorched tongue. It may be that there are new conditions introduced into these spiritual realms since the resurrection and ascension of the Son of God. It may be that the dread allusions, which we have marked, more nearly correspond to what existed previously to these august events. if we be asked, Does the machinery, the incidental description, agree to fact? We believe that, substantially, it does. Though these abodes be not now contiguous, and even then "Abraham was afar off," the thought of the lost heaven is present to the minds of those who themselves are lost. Though this dialogue were never held, there must be a knowledge of the saved by the lost, and of the lost by the saved. Such appeals and answers, though only supposed, are not less the assertions of general truths. is due to the whole of the genius and framing of this disclosure, that its perfect impression be allowed to settle upon our souls. We may well submit the judgment of those souls to Him, who, with unapproachable authority, could say, "We speak that we do know, and testify that we have seen." (Page 146.) It In the following impressive remarks, Dr. Hamilton points out the great principle on which future judgment is based, and its true relation to the redeeming administration which divine wisdom and love have devised. Without naming Antinomianism, doctrinal or practical, he shows how fearfully it is opposed to the truth :— The judgment-seat is not the mercyseat. We must regard this awful transaction as an inquest into character. It is in our character of responsible agents that we must give account of ourselves unto God. In that simple condition shall we stand there. The question is only implicitly whether we have obtained mercy, and found grace in the sight of God: the question truly and directly is, whether such mercy and grace, supposed to have been received, have moulded the righteous character, and stamped the holy life? These sovereign favours are reflected in their proofs; but the proofs are the exclusive subjects of the scrutiny. The merit of Christ is still the ground of hope. The power of the Holy Ghost is still the cause of difference. But the adjudication proceeds on the evidence of character and conduct, not the righteousness of Christ, but the mind of Christ, not the gift, but the sanctification, of the Spirit. Faith is dead without its work, love is dissimulation without its labour, hope is not hope without its waiting patience, repentance needs to be repented of without the fruits meet for it. These statements are due to a healthy, masculine Christianity. It is a system of Rewards and Punishments. The Christian is a candidate for the approval of his Judge. He labours that, whether present or absent, he may be accepted of him. He is a probationer for that sentence, "Well done, good and faithful servant!" It is not a holy humility to hide and weaken views like these. It is false and profane to set any honours of mercy against them. The constitution under which they, who "were enemies in their minds by wicked works," may now "walk before God unto all well-pleasing," may know that he has a favour towards them," may seek a recompence, is naturally a constitution of mercy. To affect a greater jealousy for the claims of mercy, than its own constitution demands, is most hypocritically to insult it. Wellbeing is the state and disposition which it confers; but well-doing is the course it enjoins, and the evidence it requires. There is allotted to us a charge and a trust. We must give account of that stewardship. We are a peculiar people, zealous of good works. We must carry out that description. Wisdom must be justified of her children. We must study to show ourselves approved unto God. The men who have most clearly and triumphantly vindicated the unmixed purity of the divine grace, to whom it was most reverently dear, even saturating all their thoughts and emotions, have ever thus spoken of duty and its remunerableness. We will be no parties to the dilution of their vigorous style. It agrees with " the words of the Lord," which "are pure words." We will not enfeeble it by explanation, nor dishonour it by concession. Duty would cease to be duty if not urged upon such terms. All would admit that this would be true were it attempted against law; that it would surrender its authority, betray its name, and contradict its notion, but for its sanctions. Yet, what is law, save the handwriting of duty? Was it a sordid thing in the lowly suppliants for mercy, to emulate the crown of eternal life? It was thus that the ancient saints "had respect unto the recompence of reward,” and struggled "for a better resurrection;" it was thus that the first propagandists of the Gospel, amidst the gathering clouds of mortality, and the rising terrors of martyrdom, could address their converts," Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward;" could each lift his eyes to heaven, and assuredly exclaim, "I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day; and not to me only, but unto all them also that love his appearing." (Page 183.) We We are not sure whether we should not refer to the fourth lecture,"The Nature and Rewardableness of Christian Virtue,"-as being the most valuable of the series. There is much less brilliancy in it than in some of the others; but there is more consecutive and cogent argument. The Lecturer seems to have been less anxious to adorn than to prove. There is, therefore, no prismatic light shed upon the subject. It is the day-light of pure truth, directed towards it for its illustration and establishment. again see in the Lecturer the stern and uncompromising opponent of the fearfully-destructive and too common heresy of Antinomianism,—the disposition to make void the law through faith. Dr. Hamilton's object is not only to repel the assailant, but to win back the positions he has unjustly occupied. With the Apostle, it is not enough that he proves that the law is not made void by faith: he demonstrates that thus the law is established. He shows, beyond the possibility of refutation, that the Gospel of the grace of God is, in perfect harmony with its graciousness and mercy, a system of moral rule, throughout, administered on moral principles; and in its process and results, as well as in its great foundation, a clear exhibition, a commanding declaration, of the righteousness of God. He is Sovereign as well as Redeemer. He is our God, not only as our portion, and the object of our choice, but as our Ruler, and as the object of our obedient service. The mercy-seat is his throne; if of grace, yet also of authority; and the whole dispensation of mercy proceeds on the principles and with the forms of a moral administration. He pardons all those, but only those, who truly repent of their sins; and, in immediate combination with repentance, there is an abandonment of sin, in and from the heart. The final rewards of mercy are freely given; but they are sovereignly dispensed by the Lord, the Righteous Judge, and only bestowed on those whom he can address as good and faithful servants. David describeth the blessedness of the man to whom God imputeth righteousness without works, as flowing from the forgiveness and non-imputation of sin; St. John describeth the blessedness of those that keep his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. In the course of the last century, some zealous friends of the doctrines of grace, as they were termed, misapprehending the application of these great principles, strenuously opposed them: we are thankful to find Dr. Hamilton contending for them, as earnestly as if he had been a disciple of Fletcher of Madeley. He learned them where Mr. Fletcher learned them, in the word of God. After some preparatory observations, designed to clear his way to his great argument, he says: Now it may be necessary to adduce proof that the Christian revelation does aver the doctrine and promise of rewards. The theme of penal retribution must afterwards be considered. To the question of these rewards our present attention is claimed. Not a few who bear the Christian name survey the subject with jealousy and dislike. They suspect its interference and incompatibleness with salvation by grace. Its vocabulary is repugnant to their taste: they never employ it but with qualification. They might almost account inspiration incautious in its style. They are always ready to correct it. They affect a concern for the divine character which it does not confess. They are always impatient to set it right. It is a sentiment morbid and profane! It is "speaking wickedly for God! (Page 194.) That he may not be mistaken, he strongly asserts the doctrines of salvation through the alone and perfect merit of the Lord Jesus Christ. But, having done this, he goes to the establishment of his thesis, the rewardableness of Christian virtue. Instead of any one continuous extract, we intend to give the opening of each of the paragraphs containing the several branches of his reasoning: We are bound as openly to declare this doctrine as any other. In maintaining all truth, we shock many classes of persons, and many orders of feelings: why are they, who oppose the theology of Christian rewards, only to be accommodated and soothed? Are they the most worthy defenders of divine grace? Are they the most devoted assertors of morality? Are they the men of large views, of connected ideas, of holiest principles? We must revere the diction of Scripture, nor trust ourselves to refine upon it. (Page 199.) 1. If it be objected that a mercenary feeling is implied in this idea and expectation, we disclaim, once for all, that religion ever proposes itself to an abstract disinterestedness in man. Such a tenet holds not with the first speculative view of love, &c. (Ibid.) 2. Whatever was rewardable at any time, and in any circumstances, on account of its now intrinsic qualities, or its agreement with the nature of things, must be always rewardable. Light and darkness, sweet and bitter, are not less interchangeable than good and evil, right and wrong, &c. (Page 200.) 3. An analogy will be found to the conditions of reward in the highest examples, as well as in the humblest forms of moral motive. We wish it to be understood that motive of this kind can alone constitute the freedom and significance of any moral act, &c. (Page 201.) 4. If human conduct, so influenced |