however, and any besides who are Christians of a right way of thinking in all respects, know that there shall be both a resurrection of the flesh, and a thousand years for Jerusalem built, and adorned, and enlarged, as the Prophets Ezekiel and Isaiah and the rest of them profess; forasmuch, too, as among us, also, a certain man called John, one of the apostles of the Messiah, foretold in a revelation which was made to him, that they who have believed in our Messiah shall pass a thousand years in Jerusalem, and that afterwards the general, and in one word, everlasting resurrection of all men, at once, with one accord and judgment shall take place; what our Lord also said, that they shall neither marry nor be given in marriage, but shall be equal to angels, being children of the God of the resurrection." (Justin Martyr's "Opera. Hagæ Comitum," 1742, pp. 178, 179.)

"This passage," says Greswell, "renders a distinct testimony to Justin's belief upon all the principal points at issue between the Millenarians and their opponents-that there will be a resurrection of the faithful dead-a reunion of all, both Jews and Christians, under Christ at Jerusalem—a visible reign there for a thousand years; and the like." He proceeds then to cite from Irenæus; and Tertullian Nepos, a bishop in Egypt, as mentioned by Eusebius, is referred to, "as having demonstrated by irrefragible proof that Christ's kingdom would be a terrestrial one." Victorinus, Lactantius Apollinarius, and others, are cited as direct witnesses to the existence of this doctrine in the early Church. And these testimonies led Bishop Newton to make the following positive assertion, "In short, the doctrine of the Millenium was generally believed in the three first and purest ages; and this belief, as the learned Dodwell has justly observed, was one principal cause of the fortitude of the primitive Christians; they even coveted martyrdom in hopes of being partakers of the privileges and glories of the martyrs in the first resurrection." (See Dissertations on the Prophecies, on Rev. xx.)

LECTURE XII.

PRACTICAL IMPROVEMENT.

BY THE REV. W. TILSON MARSH, INCUMBENT OF ST. MARY'S, LEAMINGTON PRIORS, CHAPLAIN TO THE MARQUIS OF CHOLMONDELEY AND TO THE EARL OF CARNWATH.

[IT will have been seen, by those who attended the course, that the Twelfth Sermon was advertised to be preached by Dr. Marsh. It was hoped that he would have preached this closing lecture; and it was understood to the last, by those who had the arrangement, that he would have been able to take it, but he was prevented by medical direction from attending, and his son supplied his place; respecting whose sermon, Dr. Marsh says, it fully embodies his sentiments and views. He adds farther:-"I am thankful that such a course has been preached at Liverpool, Leamington, and London, and I hope that other towns will follow the example. The Christian Church has too long overlooked a people, never forgotten by prophets or apostles, a people beloved for their fathers' sakes, and for whom the greatest mercies are in store. History will confirm what prophecy has foretold concerning Israel, that Blessed is he that blesseth thee, and cursed is he that curseth thee.' We cannot suppose that even neutrality should be considered as blameless in such a cause, when the attention of the Christian Church

is specially directed to the claims of the Jewish people, both from the pulpit and the press. The civil powers of Europe have declared the condition of the Jews to be worthy the consideration of every politician and every friend of humanity; it would be strange, therefore, if the Christian Church did not rise to the occasion and discharge her duty. They sustain great loss who do not give the literal as well as spiritual interpretation to the prophetic Scriptures. The restoration of Israel is a key to many passages, and with this key, they apply with double force to the experience of the Christian Church. To the eye of faith it lets in a flood of light on that glorious prospect, which will be opened to the whole Church, 'when the wilderness and the solitary place shall be glad, and the desert shall rejoice and blossom as the rose;' for if the casting away of them be the reconciling of the world, what shall the receiving of them be but life from the dead? The time to favour Zion, yea, the set time is come, but the opportunity may soon be lost. Let us, therefore, apply ourselves instantly to the work, lest it should be said of us, as of the Ammonites and Moabites, Ye met not the children of Israel with bread and with water, as they were coming up out of the land of Egypt.' Rather let us pray

and labour for the peace of Jerusalem, for they shall prosper that love thee.'

LEAMINGTON, April 19.]

WILLIAM MARSH."

DEUTERONOMY XXXII. 9, 10, 11, 12.

"For the Lord's portion is his people; Jacob is the lot of his inheritance. He found him in a desert land, and in the waste howling wilderness; he led him about, he instructed him, he kept him as the

apple of his eye. As an eagle stirreth ир her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: so the Lord alone did lead him, and there was no strange god with him."

THIS inspired composition, called the Song of Moses, was written by the aged Lawgiver for the instruction of that people over whom he had so long presided, just before his death. It contains an historical account of their national origin, a narrative of the dangers through which they had passed, a prophecy of those which they were about to undergo, and closes with a reference to their future glory.

In speaking of the origin of the nation, Moses looks back into that far period when the limits of their various territories were appointed to the sons of Adam; and in figurative, but intelligible words, declares that those bounds were set with reference to the children of Abraham, a generation then only existing in the Divine foreknowledge: but this fact marks the importance of the position which this people were purposed to take among their brother nations. "When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel."

This was accomplished, when the ambition of the builders of Babel had been frustrated, and they were scattered over the surface of the earth, their link of union broken, and their medium of communication dissolved. Then the providence of God ordained that a portion of them should become the tenants of a land rich in every choice gift, and proportionate in extent and fertility to the numbers and the wants of his elect nation. This land they were to occupy for a season, until, having filled up the measure of their iniquities, and having fallen justly under the sweeping besom of the Divine vengeance, they should cede possession to the people for whom it was destined.

This arrangement of the wisdom of God may well demand our admiration, and yet it may at the same time excite surprise. Why, we may ask, should one nation be thus distinguished, and become the Lord's portion and the lot of his inheritance? Was there anything peculiar in this family of Jacob, that they should claim special attention and regard from God? No: we are told that it was of the free favour of God, "for he hath mercy upon whom he will have mercy." But having set his seal upon them, they became for ever his people; "the gifts and calling of God are without repentance." For "the Lord's