vealed, might have interfered with the earnestness of their expectation, and damped the ardour of their faith. But with us, the case is entirely reversed.

Living in the latter days of the Gentile dispensation, we can compare the facts of history with the words of inspiration, and thus avoid the false glosses in which her ignorance of the future necessarily involved the early Church. And in either case, what a tender example do we find of God's never-failing regard for the weakness and infirmities of our nature! A knowledge of the future was mercifully withheld, when and so far as such knowledge would have been in itself a burden; but it is withheld no longer, now that it may serve to quicken our faith, and re-kindle our hope!

Turning now to the Old Testament types, our

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locked up (for a while), and the Anglican' priest has consented to preach in a black gown, or pray with his face to the people,but the old leaven still remains, and is constantly, though covertly at work. Not long since, it was recommended to the party (through their organ, the English Churchman), that they should attend more to their sermons, as the best means of winning back the confidence of their congregations! Their congregations should, therefore, have vigilant ears.

As clear, able, and perfectly sound treatises on the points above referred to, and kindred topics, I may mention

"An Inquiry into the Scriptural View of the Constitution of a Christian Church, and its Relation to the Church Universal; also into the evidence respecting the alleged fact of Apostolical Succession." By W. A. Garratt, M.A. London, 1846. Seeleys.

“The Church and the Churches." By the Rev. Hugh M'Neile, D.D. London, 1847. Seeleys.

، The Christian State: or, the First Principles of National Religion." By the Rev. T. R. Birks, M.A. London, 1847. Seeleys.

attention is at once arrested by the history of that remarkable people, whom Moses was divinely appointed to conduct from the land of bondage to their destined inheritance in the land of Canaan. Theirs was no ordinary progress. Every step of that mysterious way; every incident in that eventful march, "happened unto them" as the Apostle himself assures us, "for examples, and are written for our admonition, on whom the ends of the world are come." (1 Cor. x. 11.) They were the literal Israel; we are the spiritual Israel. They were marching towards an earthly Canaan; we, too, have set forth on our pilgrimage, but to a better country, that is, a heavenly. They were God's "witnesses" in the former dispensation, before Christ's coming in humiliation; we are God's witnesses under the later dispensation, before Christ's coming in glory.*

*Of the Jews it is declared (Isaiah xliii. 10-12, xliv. 8): "Ye are my witnesses, saith the Lord." In the Christian dispensation God has also his "witnesses" (μapTvpes, martures, hence our English word "martyrs "), of whom the account is given in Rev. xi. 3-13. These are doubtless to be understood of faithful Protestant Churches; for to "witness" for the truth, implies the correlative duty of testifying, or protesting, against error. And here the true standing of the Church of England, and of her chaste sisters in Christ,' the Reformed and Continental Churches, will distinctly appear. They "witness for Christ, against the great Antichrist

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of the seven hills. It is PROTESTANT truth versus CATHOLIC error. And let it be well understood that, in the present dispensation, the term "Catholic" (Katolikos, kathollickos, over-all, universal), as applied to a visible ecclesiastical body, belongs alone and exclusively to the apostate Church of Rome, as prefigured in the Apocalyptic "beast," to whom there was granted a long lease of power "OVER ALL KINDREDS AND TONGUES AND NATIONS." (Rev. xiii. 1-7.) Rome may glory in the title, but she glories in her shame.

They were delivered by God's free grace and electing love, from the gross idolatry and heartless tyranny of ancient Egypt; we, too, and by the same free grace and love, have been delivered from the still more cruel yoke and worse idolatries of Papal Rome, " that great city which spiritually is called Sodom and Egypt." (Rev. xi. 8.) Thus far the parallel is clear and unbroken, nor will it fail us in a later stage. Israel's way, we know, was short, and yet the journey was toilsome and long. Once indeed they had attained to the very borders of Canaan, and the promised rest seemed almost won; and yet, for rebellion and stubborn impenitence, they were commanded to retrace their steps and enter the howling wilderness again. Often in like manner did the Christian Church, at various epochs of her history, appear to have all but accomplished her weary way, and on the point of achieving

It is a title which no attached member of the Church of England will envy her, or seek to share with her. If it be objected by some ultra High-churchman, that Rome has the Apostolical succession,' and other (so-called) notes of a true Church, and cannot therefore be the predicted apostacy;-I reply, that the compilers of our Articles were of a different opinion. With them, preaching of the pure Word of God, and due administration of the Sacraments, are regarded as the essential notes' of the visible Church of Christ (Art. XIX); and both of these are in the subsequent articles altogether denied to the Church of Rome. (See Art. XXIV., XXVIII., XXX.) Besides, in the Homilies she is repeatedly styled "Antichrist," "that filthy, foul, and withered harlot," &c. (See "Homily on Obedience; Against Peril of Idolatry," &c.) And how can an idolatrous Church be, in any valid sense of the term, a Church' at all? For, as St. Paul asks (2 Cor. vi. 15, 16),

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What agreement hath the temple of God with idols,-what concord hath Christ with Belial?"

her promised triumph; but ever and anon, for sins like those of Israel of old, she was condemned to resume her sackcloth covering, and to continue for a season longer in the wilderness state. Thus, to the believer of the present day, the wondrous history of God's ancient people, is at once a virtual prophecy of the ingratitude and unfaithfulness of the Gentile Church, and a type of the dreary period of protracted trial through which she was doomed to pass.*

The Old Testament would supply us with many kindred types, but we cannot now enter upon their consideration, and must proceed to the parables of our blessed Lord, three of which will be found to bear directly on the present inquiry. I allude to the following:

I. PARABLE OF THE NOBLEMAN WHO WENT TO RECEIVE A KINGDOM, and to return. (Luke xix.

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II. PARABLE OF THE VINEYARD. (Luke xx. 9-16.) III. PARABLE OF THE TALENTS. (Matt. xxv. 14-30.)

The first of these is addressed to the disciples, and is designed, as we are expressly told, to correct an erroneous impression, "that the kingdom of God should IMMEDIATELY appear." In order to check any such unfounded expectations, the parabolic narrative represents "a certain nobleman"-in whom the disciples could not fail to recognize their Lord

See this subject handled at greater length, and with consummate ability, in Mr. Birks' "Sermon before the Protestant Association." 1846.

as proceeding "into a FAR country, to receive for himself a kingdom, and to return!" But the parable of the succeeding chapter (the second on our list) unfolds a further truth. Here we find that a certain lord, clearly answering to the nobleman in the former case, goes "into a FAR country," for a period which is distinctly characterized, as "A LONG TIME!" And lastly, in the parable of the talents, the same important truth is repeated in the same words, though in in a different garb. The “ kingdom of heaven" is again the subject of our Lord's discourse, and he likens it "to a man travelling into a FAR country," who returns AFTER A LONG TIME" to reckon with the servants whom he had left in charge of his goods. Thus in three distinct examples we find our Lord, not only discouraging the too sanguine anticipations of his followers, but teaching them to regard the establishment of his kingdom as a remote event, for which they would have long to wait.

It now only remains for us to inquire whether in other portions of the Word any light has been thrown on the probable duration of that long and indefinite period which the types and parables prepare us to expect, before the commencement of Messiah's reign. I need scarcely observe, that such light, if it be indeed vouchsafed, must, of course, be looked for in the prophetic times; and to these I would therefore briefly direct your attention. I am well aware of the difficulties that surround this mysterious subject, and of the prejudices that would dissuade us from attempting their solution. But difficulties, however great, and prejudices, however widely diffused, cannot excuse our