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after the second advent-but to accomplish, instrumentally, the actual “discipleship of all nations," to baptize them when gathered in, and to train them up as professed Christians in the knowledge and obedience of the truth, for glory-all before his second coming In the doing of this, He promises to be with them-not merely to stand by them while preaching a rejected gospel, and to note their fidelity, but clearly to prosper the work of their hands unto the actual evangelization of the world at large, before his coming. "Those (says Mr. Bonar) that deny the premillennial coming. . . . have led them selves and others to expect that at this present time, in this dispensation that precedes the Lord's coming, the preach ing of the gospel is to be followed up with national conversions, or at least conversion and reformation in the dense masses of the world's population." No, brother, we have not " led ourselves;" but thy Master and ours-who tremble, as we doubt not thou dost, at the Word of the Lord-hath constrained us to believe that not "the few elect," as contradistinguished from the world at large, but that very world at large, is to be gained over to Christ, in the only sense in which the world at large ever will be Christ's "in this dispensation that precedes the Lord's coming."

But what I wish specially to note, is the connexion between the present exercise of the work of the ministry--at home by pastors, and abroad by missionaries-and this evangelization of all na tions as the result. To expect this result, in the believing and prayerful use of the prescribed means, is nothing else but to rely on Christ's word of promise; and to expect it in the "present" use of the means, or in this dispensation that precedes the Lord's coming," is merely to presume that the Lord means what he says. Yet this is what Mr. Bonar ventures to call “a vain” and “visionary hope," "dazzling the church at home," and fitted only to "dishearten" mis

sionaries abroad. Say we not well, that the pre-millennial theory paralyses missionary effort by paralysing missionary expectation?

To the same effect, Mr. H. Bonar. "Do I paralyse effort (he asks) when I say, 'Work while it is day, for the night cometh when no man can work?" No, I reply, not when you say “ work;” but when you teach the workman not to expect the promised result, then you paralyse effort.

I cannot illustrate this better, nor more effectually show the bearings of the pre-millennial theory upon missionary work, than by quoting a passage in which Mr. H. Bonar administers a lofty and imposing rebuke to the late excellent Dr. Bogue of Gosport, one of the original founders of the London Missionary Society, the wonderful success of which in the South Seas and else where filled his soul with burning desires for the universal triumph of the gospel, and joyous anticipations of the near approach of that consummation. True, he lived not to see some things which we have witnessed, and which would probably have modified his language; the revived missionary zeal, too, of the church, then in the warmth of its first love, would naturally be esti mated at more than its real value. But for myself, I am willing to underlie the castigation administered to that venerated servant of Christ-now, indeed, beyond its reach-for what is extracted by Mr Bonar from his "Discourses on the Millennium."

"Of what use would it be," asks Mr. H. Bonar, "to cheat or dazzle men by such rhetoric as the following [from Dr. Bogue]? -Was there ever a period in the history of our world in which so many vistas of glorious hope opened to mankind as at the present moment? Let the siege which has so auspiciously commenced upon the forces of the enemy, be kept up with ever-growing skill and determination; let existing advantages be seized upon with a resolution worthy of the cause; let the armies of the living God muster their whole strength, and go forth to the help of the Lord against the mighty, and

can be now set on foot. And is not this to "paralyse effort?"

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4. I will not dwell upon the converting efficacy ascribed to Christ's personal appearing; because, though such passages as, "They shall look on me whom they have pierced Behold, he cometh with clouds, and every eye shall see him," are frequently referred to in proof of this, there seems a general dis position to admit that it is the WORD and the SPIRIT to which even these men will owe their conversion, just as now; and, consequently, that the very sight of Christ in person will only be one of the means by which such conversion will be aided, like other striking events, though none will be so striking as this. Strange, indeed, that when Christ "cometh in his own glory, and in the glory of the Father and of the holy angels"-when he "cometh with clouds, and every eye shall see Him"-that the most stupendous, bright, and awful of all events should just rank amongst the means by which men at the millennium are to be converted!

Some look to the revival of miracles as one great means of the rapid conversions which are to signalise the latter day. But in vain. As we do not need them, so the soul, in a healthy state, does not desire them. The church is in its manhood, and miracles are for its infancy.* Souls that have felt the Saviour's grace know right well its matchless power. After their own conversion, they can never doubt its converting efficacy on any scale that may be required. The Spirit in the hand of Christ, and the Word in the hand of the Spirit, as they are the present agency

The Scripture doctrine of physical, as contrasted with moral miracles, deducible from such passages as John iv. 48, 49, compared with chapter xx. 29; John xiv. 12; i. 50, 51, and Luke xvi. 27-31, suggests a line of thought quite adverse to any expectation of physical manifestations, such as floats loosely in the minds of not a few whose apprehensions in every other respect are thoroughly Scriptural. The above passages indicate that such manifestations are suited, as they were granted, to an inferior and infantile condition of the church; while the absence not only of the manifestations themselves, but of all desire for them, is characteristic of the church's manhood.

for converting sinners, and perfecting saints, and advancing the Redeemer's kingdom in the world-so they are all that we are taught to ascribe the glories of the latter day to. And quite enough. That these spiritual glories are not now irradiating the world-that they have not long ago chased away the darkness with which the usurping "god of this world" has been permitted to cover it— is owing to no defect in the present resources of the church, and of the economy under which it is placed. That more fidelity on the church's part would have hastened the predicted consummation, is language which we are fully warranted in using. But He to whom "are known all his works from the beginning of the world," has ordered the "times and the seasons" in such mysterious correspondence with the faithlessness of his church, as to bring out, in affecting relief, his own sole glory in the long-promised subjugation of the world to Christ, and the utter worthlessness of his people as the instruments of it. With a view to this, he suffers the church to lie for ages in ignoble ease, in pitiful leanness, in a state of carnality which at once blights its fruits, poisons its streams, and rends it in pieces; while the world, all unpitied, lies powerless in the enemy's hand, and its dark places are full of the habitations of cruelty. But when "the time to favour Zion comes, even the set time," it will be seen that it needed but the agencies of this present dispensation to be brought into full play to accomplish all that is promised; and then will it appear what a mine of wealth, and what a magazine of power for the spiritual discovery of a diseased world, were in possession of the church's Head, and were all along the dowry of his people. The heart delights to dwell on this prospect. It desires to see what Christ can do by his Word and Spirit. When by these he does all they are competent to-when they have exhausted their ability, and the

else-then we may be reconciled to new methods, and may look out for a new dispensation. But while any such thought is infinitely disparaging to the blessed Spirit, and to the word of his power, there is a satisfaction unspeakable in anticipating the endless ways in which the Spirit may get himself renown, by what he will yet do in and by the church-how under His mighty working the instrumentalities for spread ing the gospel may be seen indefinitely multiplying; all the missionary principle and energy of a church, quickened from the base torpor of ages previous, evolving themselves even to their own astonishment; majestic steps in Providence startling men from their stupid

straining their attention to long-despised truths-these and other such things, in connexion with direct and copious effusions of the Spirit, the heart delights to think of as destined to effect that universal submission to the sceptre of Christ which is to characterise the latter day. It feels this to be vastly more satisfactory and attractive as a prospect, and far more in accordance with the whole tenor of Scripture, than any rude interposition of visible manifestations- any interruption of the magnificent operation of God's ordinary laws of working, by immediate and short-hand methods of obtaining the result.

I KNOW not how it is with the reader, but I know that many persons are not in the habit of secret prayer. They have no closet, no place of retirement to which they daily resort, and where, when they have shut the door, they pray to their Father which is in secret, and in solitude seek the society of God. I am acquainted with one who for many years neglected this duty, which all religions recognise, and which even nature teaches. Sometimes he read the Bible, and no part of it oftener than the sermon on the mount. Of course he must have frequently read those I words of the great Teacher, in which, taking it for granted that his hearer prays, he tells him what he should do when he prays: But thou, when thou prayest, enter into thy closet;" (the person is supposed to have some place called his closet, to which he is accus. tomed to retire for prayer;)" and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall re.

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ward thee openly." He read this, but he gave no heed to it. During all this period he asked nothing, though he received much. God did not neglect him, though he neglected God; and as he prayed none, so he praised none. Sometimes, indeed, he said, "Thank God!" but it was said in so much thoughtlessness, that it was downright profaneness, rather than praise. It is true, that at that time he would never allow that he was ungrateful; but he was, and now he sees that he was. He lived, and moved, and had his being in God, and yet was without God in the world. Many and precious were the thoughts of God towards him, but in all his thoughts God was not. Not even when he was in trouble did he ask, "Where is God my Maker?" I wonder the Lord had not become weary of bestowing his bounty on such an one. It is because he is the Lord, and changes not. But for that, the person of whom I speak would have been consumed long ago. There is nothing he admires

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more than the long-suffering of God towards him, and he hopes to spend eternity in admiring it, and exchanging thoughts with his fellow-redeemed on this and kindred subjects.

He supposes that he is not the only one who has neglected secret prayer. He fears that this neglect is even now the habit of many. They are shy of God I know not why they should be. He is doing every thing to woo and win them, and to secure their confidence. So much has he done, that he asks (and I cannot answer) what be could have done more? He waits on his throne of grace to be gracious to them, but they come not near to him. He even calls to them to come to him, using too the language of most affectionate address: "Son, my son;" but they respond not, Abba, Father." It is strange they should treat this Father So. They treat no other father so. What child does not, in the morning, salute his father? and what father does not expect the salutation of each child as they come into his presence? Oh, yes, we love our father who is on earth; and we remember with gratitude the favours he does us. And does the Father of our spirits, the giver of every good gift, deserve no daily notice from us, no affectionate salutation, no grateful recognition of indebtedness to him? I am certain he expects it, for he says, "A son honoureth his father: if then I be a Father, where is mine honour?" He claims to be a Father; and oh, how well he has established that claim! Truly he is a Father, and "like as a father pitieth his children, so the Lord pitieth" his. And to the compassion of the father he adds the tender care and untiring mindfulness of the mother. "Can a woman," he asks, "forget her sucking child?" She may, he says, but He will not. How strange is it that men will not go to the closet, to meet and to pray to such a Father!

Surely it is not for want of encouragement. If they have it not in his very

nature, yet in his invitations, his promises, and his past acts of unsolicited kindness, they have all they could desire. Nor is it that they have no need of God. Never one of the prayerless will say that. They all know what would become of them but for that overlooking eye, and that supplying hand, and that supporting arm. And do they not know that God has a heart too —that he can love with all the fervour of a friend? And can they not imagine that in the interchange of affection between God and the soul of man there may, and indeed must be, ineffable delight? And who that looks but a little way forward, does not perceive an exigency when, in the utter inadequacy of earthly and human resources for comfort, he will want "the consolations of God?"

Ah, it is a sad as well as strange thing, that so many enter no closet! seek daily no retirement, either in their houses or elsewhere, where they may be a little while alone with God; where they may look up and meet the light of his countenance as he looks down on them; where they may confess their sins, and receive assurance of his par doning love; where they may thank him for mercies past, and humbly ask for more; where they may take counsel of him, tell him of their griefs, and have their tears wiped away, and with him leave the weighty burden of their

cares.

I know not whether this excites more my grief or my wonder. I am not so much surprised that men should neglect a manifest duty, but when I think what a privilege it is, what a happiness, what an honour, to be on terms of intimacy and in habits of intercourse with God, it amazes me that they should forego it. How will such reflect upon themselves hereafter-how execrate their folly! How will they wonder that they could have deliberately done their souls such a wrong! Then it will be too late to redress the wrong!