he quickened this fair being into life, did he merely make it a living animal with sensual appetites and passions to spend its little day of life upon this earth, and when the animal life was gone, to crumble into its parent dust, and to be no more? Consider what is your true condition! In two particulars the heavenly potter caused the process upon the clay of which you were formed to differ from that which was wrought upon the rest of the animal creation. Upon your lump of clay He stamped his own image-purity; and into your clay "He breathed the breath of life, and man became a living soul!" In holiness and in eternal existence, man partook of what was godlike. He fell, and lost the first, but he still retains the last. Man is a living soul. You must live forever. You cannot die. You cannot even sleep away eternity, "for the trumpet shall sound, and the dead shall be raised incorruptible." (1 Cor. xv. 52.) "And some of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt." (Dan. xii. 2.) If, then, my poor fellow-sinner, you know nothing of the new making of the fallen, broken lump of clay, tremble. "For, behold, the day cometh that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch." (Mal. iv. 1.) Oh! why will ye remain for the burning. The Lord willeth not the death of the sinner. "I have no pleasure in the death of him that dieth, saith the Lord; wherefore turn, and live ye." (Ezek. xviii. 32.) Doubt not the power of the potter. Doubt not his love. Why will you not this day submit your heart to God? Why not confess yourself but worthless, marred, defiled clay, and intreat the potter to make you a vessel meet for the Master's use.

But, dear reader, if you have seen your ruined state, and have experienced the power of the Lord Almighty, and have felt his arm outstretched till it reached even to your broken lump of clay, and have found his love laying hold upon you, even you, bless God

for it! Oh! be encouraged-fear not. He has loved you with an everlasting love-He has wrought you into a new vessel. You are not such an one as you once were! And the Lord will certainly "perfect that which concerneth you; he will not forsake the work of his own hand." (Ps. cxxxviii. 8.) The wheel of his providence may have turned round, and changed your joy into mourningyour light into darkness. You may be ready to say with Job, "Oh that I were as in months past, as in the days when God preserved me; when his candle shined upon my head, and when by his light I walked through darkness." (Job xxix. 2, 3.) But consider "the end of the Lord; that the Lord is very pitiful, and of tender mercy." (James v. 11.) Hear his encouraging words, "I know the thoughts that I think towards you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end." (Jer. xxix. 11.) Remember what it cost the heavenly potter, to take you into covenant with himself! His beloved Son was clothed with your humiliation, and shall not his purchased ones be clothed with his glory? Yes, "He shall see of the travail of his soul, and shall be satisfied." (Is. liii. 11.) He is your life; with him you are in safeguard. "Return, then, unto thy rest, O my soul; for the Lord hath dealt bountifully with thee." (Ps. cxvi. 7.) "We are the clay, and thou our potter; and we all are the work of thy hand." (Is. lxiv. 8.) And oh, for grace to walk worthy of him who hath called us! Here again we may be encouraged; He is able to make all grace abound towards us, and he will do it; "For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk

in them." (Eph. ii. 10.) Happy is the people who are in such a case; yea, happy is that people whose God is the Lord." (Ps. cxliv. 15.)

Rejoice in sovereign grace. Submit to sovereign wisdom. Depend on sovereign power. ""Tis Jesus the first and the last, Whose Spirit shall guide us safe home; We'll praise him for all that is past, And trust him for all that's to come."

IT is a somewhat curious study to look upon the variety of opinions which, in different ages, have pervaded society; sometimes spreading widely, then sinking into entire forgetfulness, and again, after the lapse of centuries, reviving into notice and importance. In the 11th century all Christendom expected the end of the world, and that Christ would come again, and thus all temporal possessions be lost in the final consummation of created things. It was a generally received idea, that when one thousand years from the birth of Christ was completed, time would be no longer.

From whence this notion arose is a question not needful to discuss here, but when set afloat, it became an invaluable means for increasing the riches of the Church, of which the hierarchy were not slow in availing themselves. What their opinion was upon the subject may be judged of from the fact, that the greater part of the wealth in land acquired by the Papal power, was gained in that century-made over by the laity as possessions which would be of no value when the dissolution of the framework and being of nations was at hand. The deluded donors do not seem to have asked, what good would lordships, castles, or estates be of to the priesthood, when "the trumpet should sound," and when small and great should each stand before their Judge. But after a time that fruitful inheritance for the clergy ceased, and things went on as before. In this age, but in a different form, the same opinion has arisen, though without any sordid motive being attached to its followers. The party known as Millenarians hold decided and, for the present, fixed ideas upon the immediately "second coming of Christ," "the personal reign"—the first resurrection, and the restoration (and supremacy) of the Jews. Probably all Christians believe in the second coming of Christ, in his spiritual reign on earth, also of what the Scripture terms the first resurrection, and the participation of the Jews in the privileges of the Gentiles-in the facts

they fully believe, but as to the manner and time of their fulfilment they give no opinion.

From first to last we see certain events are stated in Scripture, and left for our unconditional belief as positive facts, which must occur; but nowhere are they previously interpreted. With those exceptions which relate to the destruction of Tyre, Nineveh, and other local judgments, the prophecies are veiled in such mysterious obscurity, that they must be unfolded by fulfilment, ere they can be seen or understood. The inspired men who were permitted to write them, were not told their meaning. Did either Daniel or John know the history of nations unborn and unformed? The foreknowledge necessary for the right interpretation of unfulfilled prophesy is as great a gift as that of prophecying, for each are but different forms of inspiration.

The most important revelation ever made was that in which fallen man was promised a deliverer and ransom for sin; but although that was the first prophecy, and repeated from age to age, and the fact always fully believed in, and expected, yet neither prophets nor priests, kings nor lawgivers, had ever the least idea given to them of the time or manner in which Messiah should appear; and although he might be " the desire of all nations," yet so totally unlike were all the preconceived opinions respecting Christ, to the mode in which he really did appear, that when he did

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come to his own, they received him not," and he was despised and rejected by the very people who for thousands of years had been daily watching for his advent.

If, then, the earliest, the most conspicuous, and the most universally believed prophecy was accomplished in a way such as not the best and wisest of men ever anticipated or imagined, who may now presume to say when, or where, or how the Lord's "second coming" shall be? Of those times and seasons no man knoweth anything, therefore it is a vain thing to speculate upon events which are hidden from all but God; as yet no

prophecy has ever been fulfilled in the way in which men expected it would be, and probably none which remain to be unfolded shall be in the way in which they suppose or lay down. The facts are given, but the interpretation is always withheld.

During the last few years much has been written upon subjects which are comprised under the term "Millenarianism," but its advocates are perpetually obliged to reconsider and vary their interpretations; the rapid changes which are daily going on throughout the world, cause a continual variation in the state of things which men cannot calculate upon; and therefore the interpretation which seemed to agree with the circumstances of the past year, may, by some unlooked for incident in the political aspects of nations, be utterly at fault for the present; but were the gift of interpretation granted by inspiration from above, there would be no more reason to change the interpretation, than there is to alter the Scriptural fact.

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Some fifty years since, when the French Revolution spread anarchy and confusion throughout Europe, and when the Papal power was apparently humbled and crushed into the most abject condition, the interpreters of prophecy had much right to suppose that " Babylon the great was fallen, and would be cast into the sea,' and that the end of "the man of sin" was come. The pious men who wrote upon the subject are not to be blamed for having been sadly and utterly mistaken in the matter, but their wrong views might have taught their successors more caution when touching upon things sacred and as yet unrevealed.

Time has gone by; and whilst Christendom has been enjoying the unwonted calm of a thirty years' peace, the Romish hierarchy have been availing themselves of the repose to recover their lost ground, and, by the unscrupulous means they are always ready to employ, they have succeeded in recovering their influence in many countries where it had almost vanished. Antichrist in the form of Popery, on the one hand, and rationalistic infidelity on the other, is rising into

general notice and daring; and the interpreters who had believed in the overthrow of these twin powers of darkness, have to change their strains of gladness into notes of woe at the enlarging dominion of " the Prince of the power of the air," and now are stating that no human agency can hope to prevail against "the adversary," and that nothing but the immediate coming of Christ to sit upon the temporal throne of David, and establish a kingdom in the Holy Land, can be looked for as a remedy for the tide of evil now about to break upon mankind. But it is highly probable that this interpretation of prophecy is quite as incorrect as all former ones have been.

Unfulfilled prophecies may be studied; ancient and modern history may be analysed; and the events of each day may be closely watched; and yet men will remain as ignorant of the actual intentions of God, as to ways and means, as their forefathers were. If prophecy were meant to be understood ere it were accomplished, it would not have been wrapped in the most mysterious and imaginative garments, but would have been clearly stated; as such is not the case, it is but rational to conclude, not only from that reason, but from the entire miscomprehension which has invariably pervaded the minds of both Jews and Gentiles in each dispensation, that Christians are permitted to watch and pray, but have no right to fix and settle what is to take place.

Seldom do two persons coincide in their interpretations, and the opinion of one year changes by the next; how, then, can any say theirs is the true explanation? It becomes evident that no person knows anything of these obscurely hidden events; and how can they, then, unravel everchanging and secret things upon which the most profound theologian, or the wisest politician, are perpetually baffled.

Each interpretation may be innocent in itself; but if it be "wise above what is written," it may lead many into the snare of resting quietly, waiting for the manifestation of Christ's coming, and leaving the good fight of faith, which is now beginning with

redoubled energy on each side, to those who do not sit idle in the vineyard, around which the foe is gathering, but who are preparing their whole armour against the evil day, in which they shall be more than conquerors, not by indulging in speculative opinions upon the hidden mysteries of God, but by diffusing over the earth "the sword of the Spirit."

All persons are allowed to exercise their enquiries, and study the inexplicable things contained in Holy Writ; but none may deliver his ideas upon the obscurest and most deeply standard parts of prophecy, as if they were dogmas essential to salvation; nor may he even insinuate that those who decline entering upon such enigmatical topics are neglecting the Word

of God. Prophecy cannot be understood till it be fully accomplished, nor, perhaps, till some time after a part of it has been fulfilled. "The seed of the woman" had lived thirty years amongst his brethren, and yet they knew him not, and the "serpent's head was bruised," and yet those who witnessed the fact had no comprehension of its meaning. Let any screen be removed, or any sacred barrier be penetrated, the counsels and decrees of God will still remain unseen and incomprehensible, until his own time shall come for their understanding; the veil of the temple was rent in twain, but the multitude were left in ignorance, and the daring Roman soldier who rushed into the Holy of Holies, saw nothing!

In the close of a very valuable article on "Mysticism," in the last number of the "Guardian," a passage is quoted from the Sermons of Archdeacon Manning. It is a passage of no common order. It demands more notice than the short, but very intelligent, observations of "M.N." It must be held up in meridian day, that there may be no mistake about its meaning. We know well, by ten years' experience, the misty, smoky writing of the Tractarian school; by which they have been wilfully infusing Popery among our people; and, at length, when a suitable time arrived, owning that they really did teach Popery intentionally, and that for years they had been Papists. This is to be expected in the adepts of the school, the Newmans, and the Wards, and the Oakleys; but it is a different matter when dignitaries of the Church adopt the same style as authoritative teachers, printing their instructions. They may be fairly called upon to explain distinctly what they do mean. They must not mystify. They must not introduce Romish doctrine, and Romish practice under the cowl of verbal obscurity. They must not say wrong things in an equivocal way, that they may have a loophole of retreat if they are challenged as to their meaning. JULY-1846.

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There lies upon them a high moral obligation, as standard-bearers in the army of the Cross, to take care that the trumpet does not give an uncertain sound; and to give full and ample explanation to those who ask it.

Now, let the sentence speak for itself:- They are not many who have the blessing of being subject to any proximate superior to any rule out of themselves by which the detail of their life is ordered. More is thereby thrown upon the energy of the individual will. The need of some imposed discipline, which shall bear upon the actings of our inner nature,is wonderfully attested by the yearnings of thoughtful men at this time."

And here, in the name of the British people, anxious, deeply anxious, about the present leanings of many of their teachers, I ask respectfully of Archdeacon Manning, what does this mean? It is not nonsense verses, or mere collocation of high-sounding words. It is a sentence most carefully and cautiously put together. Every word of it is weighed with the extreme of carefulness-that it should convey a something, and only just a something, adapted to the present state of feeling in some quarters; and which may be capable of a greater development,-if that state of feeling,

"those yearnings of thoughtful men," shall call for it. Now, I ask Archdeacon Manning, does he mean hereby to recommend to the members of our Protestant Church, the adoption of the imposed discipline of the Romish regular orders, and the habit of submission to the absolute direction of a priest, as in the Church of Rome-aye or no? It is just that we should know whether we have an archdeacon who is prepared to go that length. It is just that, in the face of such a passage, we should ask categorically, and that we should have a direct, unmistakable answer: what he does mean by "submission to a proximate superior;" by "a rule out of themselves ordering the detail of life; an imposed discipline bearing on our inner nature." The language simply and naturally interpreted is pure Romanism. It is the very language of Romish" direction." It is the recommendation of that very system of absolute control over the mind, especially over the female mind, (for few men will submit to the degradation,) against which the common sense and feeling of men in popish countries is now rising in disgust.

From what we know of certain astute transactions of the archdeacon with his late diocesan, we shall be surprised if he distinctly explains what he does mean. The language was evidently intended to be sufficiently mystic and cloudy to serve a purpose with some, and sufficiently clear to meet the " yearnings" of others; and to confirm them in their desires for Romish "direction ;" and till that view of the passage is distinctly disclaimed-in fact, that is no less than saying, till the averments of the passage are contradicted and recalled-every man who uses definite language, in a definite sense, must believe that a Protestant archdeacon does recommend the imposing of an extrinsic rule on the conscience by the priests, and the submission of the soul to their absolute dominion-in fact, that abomination of abominations by which the Romish priesthood has held the world in bondage. Still in the hope, the forlorn hope I grant, that we may be mistaken, let the question be reiterated to the archdeacon,

mate superior"? Has he opened a confessional to his own flock, and prescribed a rule for his "penitents"? Has he given them "the blessing" of "a rule out of themselves;" and does he "order the detail of their life"? We know well that this practice is begun in the Church of England. Dr. Pusey owns to it in Oxford. Does the progress at Chichester tally with it, or is this only a hint put forth, a straw thrown up to try how the wind blows? Anyhow, we deem that Mr. Manning cannot refuse with propriety, as an honourable man, to develope his real object. And if he is an advocate for that vile system of mental. and moral, and bodily slavery to which the confessional, and the confessions of many recanted priests, bear witness, let the British people know those with whom they have to do; and let those who have no such yearnings, and wish their families to have none, be put upon their guard. Michelet, a fair and honourable modern author, will tell them in plain terms what the system is, in all the absolutism of the "superior," in all the prostration of the poor enslaved and abject disciple. The agony of men who have found their domestic authority destroyed, and the secrets of their bosoms wormed out by a "proximate superior," to their wives and daughters, will tell what they must shortly expect, if these plans are to succeed.

What, then, is to be done? While the latitudinarian legislator is drawn aside by Romish arts, to forward measures which shall legalize and encourage the regular clergy of Rome, some of our own Church dignitaries are recommending similar rules, and rejoicing in the wonderful attestation to the need of them in the yearnings of thoughtful men. Does not

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