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back more simply and thoroughly on the Holy Spirit.—On Tuesday, the 20th ult. the Rev. John Baillie read an able and lucid paper on "Antichrist." The Antichrist, he said, appeared to have two stages of development; (1) The "mystery of iniquity," or the Antichrist veiled under the pretext of honouring Christ; which is Popery; and (2) The man of sin "revealed," or the Antichrist without his disguise, openly opposing himself to Christ; which is the infidel person yet to appear. This he stated was the middle ground or meeting point betwixt the two opposite extremes of preterism and futurism. Antichrist was now in a transition state, passing from the veiled to the unveiled. We regret our inability to give the arguments by which the rev. gentleman so forcibly illustrated his position. The meeting was afterwards addressed by several other speakers, who also advocated similar views.

CRITICISM AND EXEGESIS.-It is high time that we read the Scriptures simply exegetically, according to such fundamental principles as are laid down in Matt. xiii. 23; viii. 31, 32; 1 Thess. iii. 13. Too long has criticism schooled, and often destroyed exegesis; and yet what can the former be but at best a Martha, who busies herself with many things in the neighbourhood, and with reference to our Lord, while they who with exegetical faithfulness endeavour to investigate and to appropriate the contents of the divine books, choose the good part of Mary, who sits at the feet of the Divine Master to learn from Him.-Auberlen's Daniel and St. John.

Postscript to Contributors and Correspondents,

FOR NOS. 1 AND 2.

With a view to carry out one of the principal objects contemplated by THE BIBLE TREASURY, the Editor thinks it necessary to state:

denies a millennium altogether, or what is equivalent, refers it to the middle ages; (2) post-millenarianism, which places a millennium and a triumph of the Gospel for 1000 years before the second advent; (3) pre-millenarianism, in a distinctive sense, or the view which places not only the first but the second resurrection and the judgment in Rev. xx. 12, before the millennium, leaving its close with scarcely any marked character; (4) millenarianism which places the advent and the first resurrection at the beginning of a future millennium; but the general judgment and resurrection of the rest of the dead at its close. The differences of preterism and futurism are secondary, and relate to the mere reference of prophecies in this dispensation. Now correctly there are three views: the preterist, which refers nearly all to the times of Antiochus and the fall of Jerusalem; the historical or continuous, which spreads the predictions throughout the dispensation; and the futurist, which applies them all to a few years of crisis at the very time of the advent. It is the two latter which were really meant in the subject proposed. In their principles of specific or critical interpretation these differ greatly, and in this respect there is little or no approximation. But in the general view of the real course of God's providence, as declared from all the prophecies, there may be a very near approach. For if the prophecies extend throughout this dispensation of mystery, which is followed by one of manifested divine power, there must be, towards the close of their fulfilment, a season of transition in which the mysterious conflict of good and evil comes forth more evidently to view before the final victory. Again, if they are all referred to a short crisis for their proper application, it must be owned by every thoughtful futurist, that all previous events have been a gradual preparation and ripening for that season of more open conflict and wonder. And hence the practical view of providence, on the two systems, may approach to a very near agreement, while the critical reasons and special interpretations of prophecy, may diverge widely and often seem totally opposed to each other.- -On the 13th ult., the Rev. W. Penefather, M.A., Barnet, read a paper on the subject," Has the christian church any scriptural warrant to pray for an outpouring of the Spirit previous to the day of the Lord Quoting the passages from Joel and Zechariah alluding to the "former and the latter rain," and comparing them with other passages scattered through the Bible, he said it might be clearly inferred that a spiritual meaning attached to these ex-sidered responsible for their own papers; and for their 2nd, Contributors and correspondents will be conpressions. The outpouring of the Spirit on the day of Pentecost might be deemed the "former rain "-there was still own papers only. the promise of the latter-"unto you, and to your children, and to all that are afar off." This was the age of the Comforter; the early church, forgetting the fact, had given undue prominence to mere externals, and hence a decay of faith that had left a blight on successive ages. But the day of the Lord draweth nigh; what remained of this tempestuous season was as the sea rocking itself to rest. In Hosea we read, "Come and let us return unto the Lord: for he hath torn, and he will heal us; he hath smitten, and he will bind us up. After two days he will revive us, in the third he will raise us up, and we shall live in his sight. Then shall we know, if we follow on to know the Lord: his going forth is prepared in the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth "— and these verses he endeavoured to show, were an allusion to the present times. The Jewish church now seemed prepared to take up the prophet's language. Rapidly passing some of the most noticeable events of the age in review, and alluding to the recent writ of the Sultan, and the marked progress of christianity at home and abroad, during the last two hundred years, he argued that this was the beginning of the "latter rain," and in conclusion urged his hearers to prayer. What might they not accomplish if they had faith to grasp the resources of the Divine Spirit? The Rev. Dr. Marsh, who followed, regarded the church in these times as about to become a witness simply among the nations, and argued from various statements of the apostle Paul, and also from analogy, that as the preceding dispensations had each ended in apostasy, so this would terminate also. The Rev. John Bonar then made some remarks of a practical kind, observing that as the students of prophecy were led to lay less stress on means than others, they were thrown No. 2. Vol. I.-July 1, 1856.

1st,-As far as substantial soundness in the faith (under"standing these phrases in their ordinary evangelical signifieditor holds himself responsible for the entire contents of cation) and Christian spirit and temper are concerned, the the publication.

We have to express our sincere thanks to numerous kind correspondents gestions. Besides those to whom we have replied privately, we have to for many encouraging expressions of approval, and several valuable sugacknowledge communications from "T. B. K," "W. B., Cheapside," "J. Shedden,” and “J. S. Elsworth."

We must refer "R." to a preceding paragraph at the head of these "Notices." Our contributors will not always be found to hold precisely similar principles.

future keep the advertisements distinct from the body of the work.
At the suggestion of several friends and correspondents, we shall in
Our subscribers will observe that with a view to effect this object, the
first page of our present number (this page) is a reproduction of the last
there should be no complaint, however, as to a diminished quantity of
page of No. 1., which can now be detached from the work itself. That
matter, we have upon this occasion given our readers three extra pages;
we cannot promise to repeat this, unless indeed our humble effort to pro-
mote truth should so commend itself to the judgment and sympathy of
a very large circulation.
our friends and subscribers, as to induce them to assist us in obtaining

Several kind friends have sent us lists of persons to whom the Bible Treasury is to be posted for various periods, at the cost of our Correspondents, who have transmitted us payment for the same. We mention this respectfully solicit the co-operation of those of the Lord's people who in the hope that other friends may copy so good an example; and we approve of our design, and who may feel disposed, to help us in this way.

All communications and books for review to be sent to the EDITOR OF THE BIBLE TREASURY, care of Daniel F. Oakey, 21, Warwick Lane, Paternoster-row.

The name and address of the writer must accompany all contributions, not necessarily for publication, but as a guarantee of good faith. No notice will be taken of anonymous communications.

We cannot undertake to return MSS, unless acompanied by a special request to that effect, and postage stamps to cover carriage.

Advertisements to be sent to Mr. G. F. Nelson, 104, Fleet-st., London.

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TESTAMENTS. *

In turning to Mr Waldegrave's second proposition, that
“in all points upon which the New Testament gives us
instruction, it is, as containing the full, the clear, and
the final manifestation of the divine will, our rightful
guide to the interpretation of the Old," we wish parti-
cularly to guard against being misunderstood. There
is much of truth contained in it, beyond all doubt; but
all the force that it can justly exert on any christian
mind, is the result of what we acknowledge as cheer-
fully as our author himself. There are distinctions
between the Old Testament and the New, which no
christian can fail to recognize. The authority is the
same in both; for both are the Word of God. The
grand central object is the same; for both testify of
Christ. "The law, the prophets, and the psalms," as
well as the gospels, the epistles, and the apocalypse,
have him for their glorious, never-failing theme. But
how differently is he presented in these two grand
departments of divine revelation! The difference is
felt even by those who would be at a loss to define its
nature and explain its cause.
Much that Mr. W. says
on this point, is so self-evident, that our only wonder is
that he should have thought it needful to say it at all.
At the same time he is far from having succeeded, as it
appears to us, in illustrating the most important aspects
of his subject; and the arguments he has advanced, seem
anything but conclusive, in favour of the principle of
interpretation for which he contends.

It is not so obvious as Mr. W. would intimate (page 15), that in New Testament revelations as to the future, "figure is the exception, literality the rule." That this may be the fact as to the whole volume, we do not dispute; but in regard to its prophetic passages, which can alone decide prophetic questions, the statement is far from being indisputable. The numerous parables by which our Lord conveyed prophetic instruction to his hearers, as well as other obvious considerations, will at once occur to our readers. But as this is not

the basis on which Mr. W. rests his defence of the principle in question, we would not bestow upon it more extended notice than he gives to it himself. His great argument we give in his own words:

a

66 The New Testament has this distinct and incontestable claim to the right of arbitration, that it is the inspired record

of the words of that Great Prophet, of whom it was said, him shall ye hear in all things whatsoever he shall say unto you:"" p. 15.

*Contributed by the Author of "Plain Papers on Prophetic and other Subjects," and being a review of the following works:

1. New Testament Millenarianism; or, The Kingdom and Coming of

Christ, as taught by himself and his apostles: set forth in eight sermons,
preached before the University of Oxford in the year 1854, at the lecture
Waldegrave, M.A., rector of Barford St. Martin, Wilts, and late fellow of
All Souls College. London: Hamilton, Adams, and Co., 1855, 8vo., pp. 686.

founded by the late Rev. John Bampton, by the Hon. and Rev. Samuel

2. Notice of the above, in "The British and Foreign Evangelical Review," No. xiv., October, 1855.

January, 1856,

3. Notice of the above, in "The London Quarterly Review," No. X., 4. Millennial Studies: or, What saith the Scriptures concerning the Kingdom and Advent of Christ? By the Rev. W. Rt. Lyon, B.A. London:

Ward and Co.

He

In illustration and support of his argument, Mr. W.
expounds the passage in Peter's discourse, from which
these words are quoted. He explains that Jesus is the
Prophet of whom Moses wrote and Peter spake.
refers to the gospels, as containing much that this great
Prophet taught, but contends that the Acts and Epistles
may with equal truth be regarded as his oracular com-
munications. He shews that by these, the previously
"imperfect revelation of the Divine will" is completed;
before; and that the New Testament is not only sup-
many things being thus revealed, which were hidden
plementary to the Old, but often expository of its
contents. He proves that in certain cases Old Testa-
ment institutions are abrogated by Christ in the New
Testament; and from the whole he infers, that on
Testament are of greater weight, and entitled to more
prophetic subjects the literal portions of the New
consideration, than the predictions of the older volume
of inspiration.

Levitical rites, and the passing away of typical cere-
To the argument drawn from the setting aside of
monies, we have already replied; showing, at the same
time, how seriously our author's reasoning arrays Scrip-
ture against Scripture, and exalts one part of it at the
Nor do the particulars now
expense of another.
enumerated require much remark. It may well be
questioned whether the fulfilment of the Jewish law-
giver's prediction in our blessed Lord, as declared by
feature of the distinctive character possessed by the
Peter in the third of Acts, constitutes the highest
New Testament. Questions might be raised as to the
meaning of the word "prophet" in the text on which
Mr. W.'s discourse is founded. Is the foretelling of
future events that which is chiefly indicated by that
term, as applied by Moses to himself, and to that blessed
One whose advent he predicts? Is it not rather as the
founder, by divine appointment, of the legal economy
foretells the coming of another, by whom a better dis-
or dispensation, that he speaks of himself, while he
pensation should be established? Moses and the law
be introduced; or, as the evangelist has it, "The law
were to be heard, till Christ should come, and the gospel
was given by Moses, but grace and truth came by Jesus
Christ," (John i. 17). In either case, it would seem
rather to be the divine authority of the lawgiver than
the supernatural foresight of the seer, that is indicated
by the word prophet, as used in the text under con-
sideration.

Nor do the words "him shall ye hear in all things," imply that his revelations are more strictly true than were those made by means of Moses. The One of whom the passage treats, was to be "a prophet," says Moses, "like unto me." The authority of Moses, as their divinely apppointed legislator and the founder of their system, was acknowledged by the Jews; but he himself foretold the coming of another of equal (he does not say higher) authority; and him they were to hear in all things. Moses himself thus sets his seal to the mission of Christ, by which his own temporary economy was to be superseded and replaced; but until thus superseded and replaced, Moses was to be heard, and his injunctions to be obeyed, as implicitly as Christ

66

and his words are now to be submitted to by all. In while Moses was "faithful in all his house, as a servant, fact, we have Christ's own declaration to assure us, that for a testimony of those things which were to be spoken such as truly heard the one, reverently and obediently after," Christ was as a Son over his own house." He listened to the other also. "For had ye believed Moses, was "counted worthy of more glory than Moses, inasye would have believed me: for he wrote of me.' "much as he who hath builded the house hath more (John v. 46).

66

In a word, neither Moses nor Peter lays down a canon of interpretation in the passage on which our author builds so much. The question in Deut. xviii., and in Acts iii., is not whether the Old Testament or the New is to be preferred as fixing the sense of a disputed passage; but, whether Jesus was to be received as the Messiah. "No," said the Jews, we know that God spake by Moses, and we will cleave to Moses." "Moses himself commands you to receive Jesus," was Peter's reply! A cogent reply it was, worthy of the Holy Ghost, under whose inspiration it was made. But to infer from it, that the meaning of Old Testament prophecies is to be authoritatively determined by a few passages of the New Testament, deemed literal and clear by those who make such a use of them, would be to fix upon it a sense which, we are bold to maintain, the apostle never contemplated; it would be to draw from it a deduction, as contrary to the passage itself, rightly understood, as it is derogatory to the book of inspiration as a whole.

We shall have occasion to return to this chapter in the Acts, but would now invite the attention of the christian reader to the whole subject of the connexion between the Old and New Testaments. It is one of profoundest interest in itself; while its bearings on the millenarian question are quite as important as our esteemed author represents them to be. The reader himself must judge, whether the path, to which Mr. W. invites us, be one in which the brighter lights of the later revelations, become really available for the elucidation of those, which are more obscure in character, and of more ancient date.

honour than the house." And while " every house is builded by some one, he that built all things (which Christ did) is God," (Heb. iii.) The true, distinctive glory of the New Testament, shines upon us in the fact, that "God, who at sundry times and in divers manners, spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son." Nor is even this the whole. Not only was he, as a messenger, thus pre-eminently glorious; he was himself the glory of the message,-God was revealed not only by but in him, who was "the brightness of his glory, the express image of his person." "The Word was made flesh," says the evangelist, "and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth." "He that hath seen me, hath seen the Father," was the language of this blessed One himself. The Old Testament contains nothing resembling this. The will of God is there partially disclosed; his creating power and providential wisdom are exhibited; his government of Israel and the nations is copiously treated of; man's dreary history is largely recorded; the grace of God to individuals is placed in striking relief, while testimony is borne to their faith, and its precious fruits; Christ himself is foreshadowed and foretold, from the pronouncing of the curse on the serpent, and the first institution of slain sacrifices, in Gen. iii. and iv., to the last of the long line of Israel's prophets, and the re-establishment of Levitical rites, on the return from Babylon, in Ezra's and Nehemiah's day. But God himself was not revealed. "The Lord hath said that he would dwell in the thick darkness," is Solomon's thought of God, in erecting for him the temple in which he deigned to take up his That which, first of all, distinguishes the New Testa- abode. But there, as in the tabernacle which had ment, is the record it contains of the perfect revelation preceded it, everything testified of the barriers which of God himself, in the person of his Son. Viewed as an sin had raised between God and his people, and of the inspired writing, its authority cannot be greater than distance and reserve which marked the relations that of the equally inspired writings of the Old Testa- existing between him and them. Foreshadowings ment. But as to its subject-that which it presents to there were of the Saviour, in whose coming this reserve us-we no sooner open it, and begin to read, than we was to be laid aside, and by whose sacrifice this distance find ourselves in the presence of God himself. "God was to be destroyed. But it is in the New Testament was manifest in the flesh." It is God who speaks in that we find ourselves actually in the presence of Jesus, the Old Testament as really as in the New. But in the who, while a man and the lowliest of men, was yet the one, he is in the distance, or causing his voice to be full revelation, the perfect display of all that God is, in heard from amid the thick darkness in which he dwells; his wisdom, power, holiness, and love. All this was in the other, "Emmanuel"-"God with us," is the manifested in him, moreover, in perfect grace to the wonder which bursts upon us in the first chapter of sinner. With wisdom, which confounded his adverthe book. "Verily, thou art a God that hidest thy-saries by a word-power, which controlled the elements, self," (Is. xlv. 15,) is the utterance even of the and to which devils themselves were subject-holiness, evangelical prophet, as he is often termed. so absolute and intrinsic, that contact with man's evil hath seen God at any time; the only begotten Son, could not defile him-his love and grace were such, which is in the bosom of the Father, he hath declared that a poor sinful Samaritan woman could freely conhim," is what the evangelist affirms, (John i. 18); verse with him, while he revealed himself to her as the and it is this which stamps its character on the New Saviour, and his Father as the One who sought such as Testament throughout. God himself is revealed in the she, to worship him in spirit and in truth! God, fully person of Christ. No doubt he was the Prophet like revealed in grace in the person of his Son, is that unto Moses, whose coming Moses had foretold. But which constitutes the inexpressible charm with which

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the New Testament is invested, to all who have been convinced of the reality of their lost estate as sinners against God. "The grace of God that bringeth salvation hath appeared to all men." The Son of man is come to seek and to save that which was lost!" Another distinctive feature of the New Testament, is the record it contains of the accomplishment of redemption by the cross. In Old Testament times, it was not only that God was not fully revealed, but that man had little or no access to him. True, he deigned to fix his earthly abode in the midst of his people Israel, and to speak of himself as dwelling "between the cherubims." But who could venture to approach him there? One man only, and he but once a year, and even then it was with blood newly shed, and amid clouds of incense covering the mercy-seat lest he should die. These were the types of that sacrifice by which guilty man was to draw near to God; but so long as the types continued, "the way into the holiest was not yet made manifest." Christ only could open the way. To accomplish this he had not only to reveal God to man, but had to present himself a sacrifice on man's behalf to God. The whole nature and character of God had to be manifested and glorified with regard to sin, in order for any of our sinful race to to be admitted to his immediate presence. Sin had to be put away. The believer well knows by whom this has been accomplished. One only was equal to the mighty undertaking; but by him it has been once and for ever achieved. He "put away sin by the sacrifice of himself." At his expiring cry, "It is finished," "the veil of the temple was rent in twain from the top to the bottom." No veil remains between God and the sinner who approaches in the name of Jesus. "Boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say his flesh," is now the assured, indubitable privilege of every true believer. But where, save in the New Testament, is this made known to us? And what more real distinction can exist, between the Old Testament and the New, than the one we are now considering? Many prophets and righteous men had desired to see and hear what the disciples saw and heard when Jesus was on earth. How would they have rejoiced had they been permitted, as we are, to read of the exaltation of the risen Jesus to the right hand of God-of free remission through his blood-and of access through him, without a single interposing veil, to the immediate presence of God himself! Yet such are some of the wonders which the New Testament distinctively unfolds.

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his atoning death, had been variously typified and foretold in the Old Testament; and that which, as to these verities, distinguishes the New Testament, is that it records what the other only foreshadows and predicts. But as to one vast range of truth, we have the distinct announcement in the New Testament, that it had been in all previous ages unknown and unrevealed. Hear the Apostle, who, writing to the Ephesians, "of the dispensation of the grace of God,' which had been given him to them-ward, says, "How that by revelation he made known unto me the mystery: (as I wrote afore in few words, whereby, when ye read, ye may understand my knowledge in the mystery of Christ); which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit" (Eph. iii. 2-5). Again, he describes the object of his vocation to be "to make all men see, what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ" (verse 9). Writing to the Colossians, the same apostle speaks of Christ's body, "which is the church; whereof," he says, "I am made a minister, according to the dispensation of God which is given to me for you, to fulfil (or fully to preach, see margin) the Word of God; even the mystery which hath been hid from ages and from generations, but now is made manifest to the saints: to whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you the hope of glory" Col. i. 24-27. In these passages, we have the distinct mention of a certain mystery of Christ, which in other ages was not made known unto the sons of men, which from the beginning of the world had been hid in God, which had been hid from ages and from generations, and was only now made manifest to the saints. Of this previously unrevealed mystery it is said, that by revelation it had been made known to Paul; and that Christ had now revealed it to his holy apostles and prophets by the Spirit. The knowledge of this mystery, Paul represents as the dispensation of the grace of God which had been given him, in order that he might make all men see what is the fellowship of this mystery; he speaks of the saints as those to whom God would make known what is the riches of the glory of this mystery; and he declares that he had been made a minister according to the dispensation of God, committed to him for the completing of the Word of God. Such we take to be the force of the expression "to fulfil" or "fully to preach the Word of God." Evidently that Word was incomplete till this mystery was made known.

But there is one characteristic feature of the later volume of inspiration-a most important one-on We have no intention, in the present paper, to consiwhich Mr. W., in his opening lecture, bestows the der the subject of this mystery, as it is developed in detail slightest possible notice. He does indeed say (page 23) in the two epistles from which the above quotations are "that there are many things which Moses and the made. The proper place for considering it at large may prophets-even if they knew them-did not commit be, when we come to discuss our author's statements on to writing," and adds, that "Jesus, however, has per- the subject in one of his subsequent lectures. For the fected the volume of inspiration." But it is not thus present, let it suffice to refer to the passages themselves, slightly that the New Testament itself treats of one and to one verse in Eph. iii., not yet quoted, which grand department of truth, the primary and exclusive prove that the heavenly unity of the church with Christ revelation of which it claims as its own. The divine by virtue of the indwelling of the Holy Ghost, is the glory of Messiah's person, and the wondrous efficacy of mystery of which the Apostle writes. These are the

subject the fullest examination in the light of God's Word. We turn from it now, to point out some other "considerations connected with the distinction between the Old Testament and the New.

words in which he himself defines it: "That the
Gentiles should be fellow-heirs, and of the same body,
and partakers of his promise in Christ by the Gospel.'
(Eph. iii. 6.) "Christ in you, the hope of glory," are
the terms in which he sums up this mystery in Col. i.
but then he declares that it is "
among the Gentiles
that "the riches of the glory of this mystery" have
their scope and their development. Now nothing can
be more obvious, even to a cursory reader of God's
Word, than that the Old Testament abounds with
predictions of blessing to the Gentiles under Messiah's
reign. Our post-millenarian brethren will, at all events,
admit this. It was no unrevealed mystery that, when
the Seed should come to whom the promises were made,
both Jews and Gentiles should be blessed under him, and
by him. But that the Gentiles should be fellow-heirs,
and of the same body,—that believing Jews and believing
Gentiles should be incorporated in one, being brought
thus into a position of perfect equality with each other,
by both, and both alike, becoming the body of Christ;
that there should be thus a community or corporation of
persons not only blessed under Christ and by Christ, but
blessed in him and with him, "quickened together,"
"raised up together," and "made to sit together in
heavenly places in Christ," as the epistle to the Ephe-
sians declares; that Christ should be in such, the hope
of glory,-this is, indeed, what had been hid in God
from all former ages and generations, and what was
only revealed to the apostles and prophets of the
new economy, since the exaltation of Christ to the
right hand of God, and the descent of the Holy Ghost
from heaven.

The three great characteristics of the New Testament we have seen to be, that God is there made known as fully revealed in Christ; accomplished redemption is there proclaimed, with all its blessed results; and there we have the unfolding of the previously unrevealed mystery of the heavenly unity of the church with Christ, by virtue of the indwelling of the Holy Ghost. Two results naturally ensue, and may be seen to pervade the volume. First the subjects with which it prominently and distinctively deals, are not such as relate to God's government of creation, Israel, and the nations, with which the Old Testament is so largely occupied; but the more vital and momentous questions of eternity, the soul, life, death, heaven and hell. We are far from intending that the Old Testament says nothing of the latter class of subjects, or that the New Testament is silent on the former. It is with the general features the predominant character of both volumes, that we are at present concerned; and who can doubt that eternity is stamped upon the one, as prominently as time is impressed upon the other? Now it is to God's government of the world that prophecy applies; and hence the extent to which the Old Testament consists of prophecy. In proportion as the subject is touched upon in the New Testament, it becomes prophetic; but even in its prophetic parts, as Matt. xiii, and xxiv, xxv; 2 Thess. ii; and the Apocalypse as a whole, eternity is connected with what takes place in time, in a way but The importance of this subject, in its bearing on the little known in the Old Testament. Then, secondly, millenarian question, can scarcely be over-rated. Let the distinction between Jew and Gentile, so maintained it be once assumed that the subject of the prophecies is in the older volume of God's Word, begins in the later identical with that of the epistles-that the latter con-one, to fade away before the glory of Jesus, the incartain nothing but what was more obscurely revealed in nate Son of God; it disappears before his cross, by the former-and the consequence is inevitable. The which the middle wall of partition is broken down; prophecies are spiritualized in order to raise them and one essential feature of "the mystery," revealed towards the level of the epistles; the epistles are by the Holy Ghost come down from heaven, is this, that brought down to the level of the spiritual sense put upon the prophecies; and each department of divine truth is thus shorn of its peculiar, distinctive character. The church of God, indwelt by the Holy Ghost, and thus made one body" and "one spirit" with its risen and glorified Head in heaven, is confounded in men's thoughts with the whole company of the redeemed from the beginning to the end of time. All its peculiar blessedness as one with Christ, whether in his present rejection, or in the glory in which he is by and bye to be revealed, is reduced to what is common to saints of every dispensation. Old Testament predictions concerning such as are to be blessed under Christ and by Christ, are regarded, in the spiritual sense sought to be imposed upon them, as expressive of the portion which pertains to those, and those only, who are blessed in him and with him, "members of his body, of his flesh, and of his bones." This is a theme which we cannot at present pursue; but here is to be found, we are fully persuaded, the fundamental error of the Bampton The number of petitions for a new version of the English Bible lecturer, and of nearly, if not quite, all, who reject pre-presented to Parliament up to the 28th of May, was thirteen, millennial views. We hope, hereafter, to give the and the number of signatures 639!

in a risen and ascended Christ there is neither Jew nor
Greek, Barbarian nor Scythian, bond nor free. Not
that these distinctions have finally ceased in the world,
viewed as the subject of God's government. So far
from this, "Jews," " Gentiles," and "the Church of
God" form the present triple distribution of mankind,
in an apostolic precept enjoining upon believers an
inoffensive course towards all the three. (1 Cor. x. 32.)
It is in the church, the body of Christ, that these, and
all mere human distinctions, have passed away.
and female," as really as "Jew and Gentile," is an
unknown, unrecognised distinction, in regard to the
oneness of believers with an earth-rejected, heavenly
Christ. (Gal. iii. 28).

"Male

The connexions between the Old Testament and the New we reserve as the subject of our next communication.

PUBLIC FEELING ON THE BIBLE TRANSLATION QUESTION.—

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