such a case, I see no way to it. We may think to hold salvation and let go the crown-" the prize of our high calling of God in Christ Jesus:" but it may not be, and for this reason-because to this end are we saved; and, therefore, failing to "apprehend that for which we are apprehended of Christ," we lose all-the gift of grace as well as the reward of service !* Which condition of the promise also explains the distinction where it does exist-between those who reign and those who are the subjects of this kingdom. For, Why do not the converts of that dispensation reign? Because they have not been called to suffer. They are called at a time when Satan is bound, and when there is no persecution, no trial: when the truth of Christ will be professed in the absence of the counterworking of AntiChristianity: when Faith will be sight, and in the subjection to Christ's kingdom and acknowledgment of His rule will be the fulness of earthly peace and happiness. Whereas the crown is for those whose title to it is the same as that of Christ,―The Cross. • In the former Editions this case was supposed—with a view to account for the present anomalous state of Christian profession: (for in the first age of Christianity there was no occasion for it): but I am now convinced that Scripture does not countenance the distinction, that is, within the pale of the Church—the election of this dispensation-"the called of Jesus Christ." Though that there may be those outside that pale, or not called with this "high calling of God in ('')+ Jesus," who shall be partakers of the redemption, though reign with Christ, we are not forbidden to hope: and is be analogy of the former dispensation in which, outof Israel—the elect people and "the children of the re were confessedly Gentiles, many, partakers of salvaur Sermons on 'General Redemption and Election.') The millennial period having expired, we are next told in this chapter that "Satan shall be loosed out of "his prison, and go out to deceive the NATIONS which "are in the four quarters (rather "corners") of the earth, "Gog and Magog, to gather them together to battle, the "number of whom is as the sand of the sea. And they "went up on the breadth of the earth" (in contra-distinction to the "corners of the earth," in the preceding verse), "and compassed the camp of the saints about, and the beloved city." (ver. 7-10). I have already remarked the inconsistency of such an attempt as this with the view of the millennial as the final and perfect state. But with the view of it here given there is no inconsistency. That the reign of Christ will exhibit not only the exercise of his grace in converting nations, but also the exercise of his power in suppressing his enemies, I have before said: and that enemies in a state of subjection will be suffered to exist during his reign, for the exhibition of this power, is intimated in other Scriptures; as when it is said to Christ, not only "Thy PEOPLE shall be willing in the day of thy power," but also, "Rule thou in the midst of thine ENEMIES :" (Psalm cx.) That these enemies, when this restraint is removed, and Satan their instigator loosed, should conspire to make the invasion here described, is only what we would expect; and then the only question is, Why this should be permitted? I think, however, this is easily answered: viz.—to prove the undoubted security of the saints, even under the worst attempts of their enemy; as also finally to consummate the guilt of the enemy him self, who is thus proved to be unchanged and unchangeable in his hostility against Christ and his people. An attempt upon man redeemed but with a very different issue from that upon man as first created and standing in his own strength: for it is immediately added,"Fire came down from God out of Heaven and devoured "them. And the Devil that deceived them was cast "into the lake of fire and brimstone, where the Beast "and the False Prophet are, and shall be tormented day "and night for ever and ever" (ver. 10, 11). As to the names "Gog and Magog," the only information we have from Scripture is that afforded by a remarkable prophecy of Ezekiel (chapters xxxviii. and xxxix.), where this is the designation in chief of a confederacy of various peoples against Israel after their restoration; from which some have inferred that both prophecies refer to the same event and enemy. But though both remain to be fulfilled, there is this difference-that Ezekiel's prophecy is expressly said to refer to "the latter days," and to an enemy of whom all the prophets of old had spoken (chap. xxxviii. 16, 17); which would identify them with the hosts of Antichrist who also perish in the same attempt and before the Millennium; while St. John's prophecy is fulfilled after its expiration, and relates to a confederacy-not against Israel only but—against “the saints." Whence the inference would rather be (in the words of Bishop New`that "Gog and Magog," as well as Sodom," and pt," and "Babylon," are mystic names in this and that the last enemies of the Church of Christ are so denominated because " Gog and Magog" appear to be the last enemies of the Jewish nation.' To the Millennium succeeds the General Judgment (ver. 12 to end); an event which, did space permit, would afford large scope for reflection: but of which I shall only here say that, in the fact of "the Book of Life" being one of "the books opened," and certain of the dead being "found written therein" (ver. 15), we have a confirmation of the statement that there will be those saved, who had not partaken of "the first Resurrection:" those, for example (as already suggested) who were not of the election,—as well those who lived before the call of Abraham, from which the election dates, as those in after times who were not within the covenant made with him, which has for its promise the kingdom and inheritance. As for the rest, suffice it to say that, taken in context with what has preceded, it is the announcement of the end of man's probation: the close of the dispensations of revelation which developed in their progress the parallel mysteries of sin and redemption, of Christianity and AntiChristianity; and the commencement of "the dispensation of the fulness of the times" (Ephes. i. 10) from which dates the final consummation-the eternal condemnation of the unbelieving, and the eternal life and glory of the saved. Of which latter blessed state some further explanation is afforded in the two following chapters, which will form the subject of the next Lecture. LECTURE TWENTY-THIRD. THE NEW HEAVEN AND EARTH. REVELATION, Chap. xxi. and xxii. 1–5.—“ And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. 2. And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. 3. And I heard a great voice out of heaven, saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. 4. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain for the former things are passed away. 5. And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. he said unto me, It is done. I am Alpha and Omega, the beginning and the end I will give unto him that is athirst of the fountain of the water of life freely. 7. He that overcometh shall inherit all things; and I will be his God, and he shall be my son. 8. But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. 9. And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the : 6. And |