edition. My attention was drawn to the work by a Christian friend, to whom I feel it my duty here, publicly to offer my grateful thanks, together with his remarks on recommending it as follows:

DR. MC'CAUL'S Sermons, are the most convincing, logical, unanswerable, pieces of reasoning on the "RESTORATION OF THE JEWS," and on our LORD'S SPEEDY "" ADVENT," that I ever read or wish to read; most admirable! he speaks with authority, because he always adheres to Scripture—no fixing dates, but simply repeating our "LORD's" command to "WATCH."

Some who read this, will be able to bear testimony, that I have endeavoured to get this great and valuable work into circulation,—and I do hope that all, but especially such as have been led astray in like manner with myself, will possess a copy of the book, and persuade others to do the same.

The 1st extract which I note, is enough to startle the most hardened “SPIRITUALIZER;" but that it may fall with greater force, I cannot do better than by first giving an extract from the work of another very talented and Christian author, (the REV. J. W. BROOKS, M.A., I take it from "ABDIEL'S ESSAYS," p. 53.) where it is stated:- Those who can see nothing but figure in Scripture are compelled to explain that the great city, the Holy Jerusalem, coming down out of heaven, signifies the ascent of the saints into heaven.' Many and similar perversions might here be adduced.

DR. MC'CAUL says, p. 151. of "PLAIN SERMONS," &c.

"If the obvious sense of a great portion of the Bible be erroneous, what becomes of the great Pro

testant Doctrine, that the Bible is a safe rule of faith, and of the great Protestant principle of the duty to circulate the Bible without note or comment?"

The inconsistency, not to mention the fearful act of disobedience to the plain declarations of God, must be manifest, when applying the Doctor's remarks to such passages as the one quoted from "ABDIEL'S ESSAYS," such expositions too, from those who are the greatest sticklers (and there they certainly are right) for the scriptures going forth, without note or comment-but, if without note or comment, what reader could suppose, that the "HOLY CITY,” descending from heaven, means "SAINTS" ascending

into heaven!!!

After a similar mode, the "COMING of the LORD," the "BLESSED HOPE" of the Christian is, by the majority of expounders, made to be the "DEATH" of any one, on which the Doctor says,

"Some may perhaps say, that it is not yet time to expect the LORD'S ADVENT," it would therefore be folly to wait for it: when it is near it will be time enough to look for it. If there be in this congregation, any in this faithless state of mind, let me remind them, that this is exactly the excuse of the unprofitable servant, whose portion is appointed with the unbelievers;-mark these words, "with the unbelievers." He says, "My Lord delayeth HIS COMING." It is not so near-no need of watching yet,-you will perhaps answer. We are watching for death, for death will certainly arrest us before the LORD come again. I ask in reply, Where has the "LORD " commanded you to watch for death instead of watching for his second coming? Tell me the chapter

and verse? I ask you, in the second place, what reason you have for thinking that death will surprise you sooner than the second advent? Who revealed to you the day and hour of which no man knoweth ?" (p. 293.)

"THY KINGDOM COME."

“In the prayer which our Lord hath taught us, Thy kingdom come, thy will be done in earth as it is in heaven,' is a petition that the Lord may take unto him his kingdom, and begin that reign of righteousness, during which God's will shall be done on earth as it is in heaven. It is plain that when we say, 'Thy kingdom come,' we pray for something that is not yet come: for if it be already come, it is folly to pray that it may come. And the scriptures tell us positively, that there is a kingdom which is not to commence until the Son of God cometh in glory. See Dan. vii. 13. The Lord himself speaks of a kingdom which is not yet come, for he is gone to receive it, (See Luke xix. 12.) St. Paul speaks of a kingdom which is not to come, until the Lord appear to judge the quick and dead." 2 Tim. iv. 1. (p. 236.)

،، THE BLESSED HOPE.”

"Without the Doctrine of the Second Advent, we are of all men most miserable; with it we enjoy a foretaste of salvation.

"We are saved by hope, even that blessed hope of the glorious appearing of the great God, and our Saviour Jesus Christ. Titus ii. 13.

"The Doctrine of the Second Advent is, then, as essential to the Gospel, considered in reference to our personal salvation, as I have shown it to be, when considered with reference to the glory of Christ.

"I proceed to show that the practice of waiting for the Second Advent is an essential feature in the character of a true Christian: if so, we, as ministers of the gospel, are bound to preach it: "for upon us a necessity is laid;-Yea, woe unto us if we preach not the gospel." 1 Cor. ix. 16. Though we should faithfully and zealously preach forgiveness of sins by the atoning blood of the Saviour and sanctification of the Spirit: yet we are not thereby excused, if we hold back the doctrine of the glorious appearing of our Saviour. Some persons attempt to justify an exclusive preaching of the "FIRST ADVENT," by a text of the Apostle's, in which he says, "We preach Christ crucified,"-as if the death of our Lord were the exclusive theme of his preaching. That this exposition is false, has already been shown in the course of the sermon, where it has appeared that the Second Advent holds a prominent place in the preaching of St. Paul, as well as that of our Lord and his Apostles. But it is not only false, it is a gross perversion of the Apostle's words. We know that the word Christ is the Greek translation of Messiah. Let us then substitute this word: We preach a crucified Messiah," and the perversion will appear evident; for what does Messiah signify? Messiah is the name of our Lord's threefold office of Prophet, Priest and King. At his First Advent he appeared as Prophet, and before Pilate maintained that the kingdom was rightfully his. But the kingdom itself he had not received, as he himself testifies

that the kingdom should not appear until his return. And St. Paul preaches also that Christ's kingdom is to be contemporary with his appearing, as he says to Timothy, 2 Tim. iv. 1. If therefore, we omit the doctrine of the Second Advent, we leave out one of our Lord's offices, and though we may preach him as the "crucified," we only preach him partially as the "Messiah." (p. 274, 275.)

"CONVERSION OF THE World.

"It is a fact, that since the beginning of the great Missionary efforts in this country, the battles of the Lord in heathen lands, have been chiefly fought by foreign auxiliaries." (p. 221.)

I hope the above note will be the means of inducing more of the clergy of this land, to volunteer for foreign service.

"Some expect that this change shall be effected by means now in operation, and that the general diffusion of knowledge will of itself change the world, and introduce the kingdom of peace and righteousness. But the Christian has only one object of hope held out to him in scripture, and that is the coming of Christ. The scriptures nowhere hold out the hope of a gradual reformation of the world, or of an awakening in the Church, which shall become abiding and universal; and experience is against it." (p. 241.)

"Universal conversion is nowhere promised to the gospel, either amongst Jews or Gentiles. But an election is promised from both!" (p. 367.)