the nature and fitness of things, cannot be urged against what God has revealed. The very character of true faith is to believe. Nothing could have been more opposed to carnal reason than the command given to Abraham while he dwelt at Beersheba, to go up to a certain mount in the land of Moriah, and there to offer up Isaac for a burnt-offering. Isaac was Abraham's son, his only and beloved son, and the heir of promise. The father might therefore have reasoned against such a command not merely as unnecessary but as unnatural, and altogether incompatible with the fulfilment of the promise of God, that in Isaac should his seed be called. But Abraham "accounting that God was able to raise him up even from the dead," conferred not with flesh and blood, but "stretched forth his hand and took the knife to slay his son." For this, he received the honourable appellation of "the Father of the faithful." But if faith thus obey God's command, even when against reason, is there no ground to question the genuineness of that which would set itself against the plainnest testimony, because we perceive not the necessity of what God has promised?

But not only is this doctrine opposed as unnecessary it is also decried as degrading. This objection can have little weight when brought to bear against the reign of Him whose love for our fallen race brought Him from the mansions of heavenly bliss under very different circumstances, being subjected to the insults of men, and under the hiding of His Father's countenance; "who being in the form of God thought it not robbery to be equal with God, but made Himself of no reputation, and

*It is not a little surprising, that, in the very page in which Mr. Mason reprobates this doctrine as one that would bring Christ "from His glory above to an ignominious dwelling among men," he confesses of the Old Testament predictions and promises that " "many expressions are found in them so sublime and glorious, as constrain us to apply them in their highest sense to the heavenly state." (Gentiles' Fulness, p. 195.) But, instead of thus misapplying the predictions concerning the Millennium, we ought rather to be constrained to believe that they truly refer to a period when the tabernacle of God shall dwell with men, and "when the Lord shall reign in Mount Zion and in Jerusalem, and before His ancients gloriously,"

took upon him the form of a servant, and was made in the likeness of men, and being found in fashion as a man' He humbled Himself, and became obedient unto death, even the death of the cross. Wherefore, God also hath highly exalted Him, and given him a name which is above every name; that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth.” "But now we see not yet all things put under Him." Phil. ii. 6--10. Heb. ii. 8. His sufferings were endured only for the glory that should follow-an increase of which would result from His personal reign on earth. It is generally esteemed an enhancement of the honour to which an individual attains, that he is honoured in the very place where formerly he was despised. To this principle of our nature the Scriptures make frequent appeal. Speaking of the exaltation of Israel, the Lord says, "I will get them praise and fame in every land where they were put to shame." Zeph. iii. 19. "And it shall come to pass that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God." Hos. i. 10. If this be an honour to God's ancient people, may it not be also considered a greater degree of exaltation to the Saviour that the scene of his sufferings should be that of His triumph?-that the same earth should behold the exaltation of Him of whose living agonies and accursed death it is said in figure to have been an unwilling witness? Is there any degradation in His having exchanged the crown of thorns for one of glory? -that instead of the reed of insult He should there wield the sceptre of universal sovereignty?-and that where He was hailed King, in derision, He should be acknowledged the sole and rightful Lord? To this very honour there seems a special reference in the following passage: "Behold my servant shall deal prudently, He shall be exalted and be extolled, and be very high. As many were astonished at thee, (his visage was so marred more than any man, and his form more than the sons of men,) SO shall he sprinkle many nations; the kings shall shut their mouths at him." Is. lii. 13–15.

There is another beautiful allusion by the same prophet to the relation between his humiliation and exaltation: "By His knowledge shall my righteous servant justify many, for he shall bear their iniquities, THEREFORE will I divide Him a portion with the great and he shall divide the spoil with the strong, BECAUSE He hath poured out His soul unto death." Is. liii. 11, 12. Instead, therefore, of being degrading, the doctrine of Christ's triumph being enjoyed where His sufferings were endured, is not only clearly revealed, but is in full accordance with the dictates of reason, as enhancing his glory.

Some who are willing to admit the strength of scriptural evidence produced, may, however, be ready to suppose the Coming of Christ and the commencement of the Millennium still at a great distance, as few of the nations of the earth have yet been converted, and past experience does not warrant the hope of the Gospel's being speedily received by them. Were there any promise that it should be universally accepted before the coming of the Lord, human probability must have given place to the assurance of faith-the power and the faithfulness of God being received as sufficient pledge for the certainty of the fulfilment of His promise. It would indeed have been a pleasing prospect for Christian philanthropy, that so glorious a transformation should be so soon effected by the mild persuasive of the love of Christ. And we are bound to thank God for what success He has been pleased to bestow on Missionary operations,-the present extent and anticipated increase of which must afford the purest delight to all rightly exercised Christians. They rejoice in their success for the glory of God and the salvation of souls, feeling themselves under the highest obligations to promote their interests. But there is reason to fear that in our ardour for the work too sanguine expectations have been entertained of the result. The Millennium,

it is supposed by many, will be the gracious result of the mere preaching of the gospel, and the present aspect of the world has rendered some doubtful if the commencement of that happy era can be near at hand.

But the Scriptures do not represent the nations as having generally received the gospel at the period of Christ's return, nor is this the expectation of those who are now "looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ." Titus ii. 13. "And this gospel of The Kingdom," our Lord himself said, as we have already noticed, "shall be PREACHED in all the world, for a witness unto all nations, and THEN shall the end come" -the end of the age, when Christ shall be seen coming in the clouds of heaven. Matt. xxiv. 3, 14. This work of preaching the gospel, or good news, of the coming kingdom, is in progress, and when its invitations shall have been addressed to all nations the kingdom itself shall be established. From most countries, to the praise of divine grace, a few have been already gathered to the blessed Redeemer. Some have, however, resisted every attempt to make known its salutary doctrines among them, or to introduce this gracious witness. But the Spirit will not always strive with men, and those who despise or neglect the proffered mercy shall endure the weight of divine wrath. When the Jews had filled up the measure of their iniquity by the crucifixion of the Lord of glory, He sent and destroyed those wicked men and burnt up their city, and let out His spiritual vineyard to other husbandmen. The gospel was then intrusted to certain nations of the Gentiles, with the assurance that if they continued not in the goodness of God, they also should be cut off; (Rom. xi. 22,) for, "after a long time, the Lord of those servants cometh, and reckoneth with them." Matt. xxv. 19. Instead, however, of profiting by the warning of God and the fate of Israel, these nations have perverted His gospel, thus heaping up wrath unto themselves against the day of wrath. God, foreseeing their awful abuse and perversion of His grace, determined that they should be cut off; and in order that this warning might have due effect, He ordained that the gospel, which denounced their sin and foretold its punishment, should first be preached in all the world for a witness unto all nations. In the apocalyptic vision, therefore, imme

diately before the downfall of mystic Babylon, the apostle saw an angel commissioned to preach unto all nations, calling them to "fear God and give glory to Him, for the hour of His judgments is come.' Rev. xiv. 6, 7. And the redeemed who stand on the sea of glass "sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy, for all nations shall come and worship before thee, for thy judgments are made manifest." Rev. xv. 3, 4. Thus will the righteous indignation of God against transgressors be vindicated in the eyes of men. And while other nations are being put in possession of the gospel as a witness, those which have so long been entrusted with God's word and ordinances are fast ripening for judgment. Instead, then, of the present state of the world indicating the coming of the Lord to be at a great distance, Prophecy and the external aspects of the nations seem alike to intimate His near approach.*

In repelling Objections urged against this doctrine, we feel imperatively called, warmly to recommend the Rev. Mr. Anderson's "Apology for Millennial Doctrine, in the Form in which it was Entertained by the Primitive Church." The First Part, (the whole hitherto published,) is almost entirely occupied with arguments for the "Removal of Unfavourable Prepossessions." These arguments, of themselves most cogent, are uniformly conducted with a power which no opposition can withstand, and often with an elegance rarely excelled. Although in every instance the objections of opponents are presented in all their force, they are never left till utterly demolished, on principles admitted by the objectors themselves.

But to those who can come fearlessly to the word of God for their views, and who are willing, without prejudice, to submit themselves to its authority, it affords us more pleasure to be able to state, that Part Second is now in the press, in which the Reverend Author advances to "The Fundamental and General Argument for the Approaching Reign of the Son of God, Manifested as the Son of David." Having had the pleasure of hearing from the pulpit the Discourses which are now about to be presented to the Church in a more enduring form, we are happy in having it in our power to state, that by the publication of this Second Part, the doctrine of Christ's Millennial Reign will be established on a broader basis that it has ever yet received, and which, if we mistake not, will exhibit the Millennarian Scheme with all the attractions of a beautiful symmetry it has not hitherto been known to possess.