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.