ing it to be even too great a
privilege for such as he is to be put in trust with the faith once
delivered to them, and following them strictly in the narrow way, even
as they have followed Christ. To the ears of such persons the words of
the text are as sweet music: "Thus saith the Lord, Stand ye in the
ways, and see, and ask for the old paths, where is the good way, and
walk therein, and ye shall find rest for your souls."

The history of the Old Dispensation affords us a remarkable
confirmation of what I have been arguing from these words; for in the
time of the Law there was an increase of religious knowledge by fresh
revelations. From the time of Samuel especially to the time of
Malachi, the Church was bid look forward for a growing illumination,
which, though not necessary for religious obedience, subserved the
establishment of religious comfort. Now, I wish you to observe how
careful the inspired prophets of Israel are to prevent any kind of
disrespect being shown to the memory of former times, on account of
that increase of religious knowledge with which the later ages were
favoured; and if such reverence for the past were a duty among the Jews
when the Saviour was still to come, much more is it the duty of
Christians, who expect no new revelation, and who, though they look
forward in hope, yet see the future only in the mirror of times and
persons past, who (in the Angel's words) "wait for that same
Jesus: . . . . so to come in like manner as they saw Him go into
heaven."

Now, as to the reverence enjoined and taught the Jews towards persons
and times past, we may notice first the commandment given them to
honour and obey their parents and elders. This, indeed, is a natural
law. But that very circumstance surely gives force to the express and
repeated injunctions given them to observe it, sanctioned too (as it
was) with a special promise. Natural affection might have taught it;
but it was rested by the Law on a higher sanction. Next, this duty of
reverently regarding past times was taught by such general injunctions
(more or less express) as the text. It is remarkable, too, when Micah
would tell the Jews that the legal sacrifices appointed in time past
were inferior to the moral duties, he states it not as a new truth, but
refers to its announcement by a prophet in Moses' age,--to the answer
of Balaam to Balak, king of Moab.

But, further, to bind them to the observance of this duty, the past was
ma