shall cast them into the furnace of fire: there shall be weeping and gnashing of teeth.

So also in the parable of the ten Virgins, we find a separation at the end of the dispensation, or, in other words, at the coming of the Son of Man. "Five of them were wise, and five were foolish ;" they all slumbered and slept;" "the bridegroom came; the wise went in with him to the marriage, and the door was shut." "Afterwards, came also the other virgins, saying, Lord, Lord, open to us; but he answered and said, Verily I say unto you, I know you not." This is even more alarming than the former: because this applies to the state of the professing church in Christendom, as distinguished from the nations generally; and it shows us that the true remnant, who enter into the joy of their Lord, will fall short, not only of the world commonly so called, but also of the seemingly religious world.

My brethren, take heed unto yourselves; in Jesus Christ there is salvation for you; and nowhere else: his blood cleanseth from all sin, and nothing else can cleanse from any sin; his righteousness justifieth from all things, and nothing else can justify from any thing; he is a complete Saviour, and there is no Saviour but he; a just God and a Saviour there is none else. Depend on him, venture on him, yea, venture wholly without hesitation or reserve, counting all your own best righteousness but as dross and dung, that you may win Jesus

Christ, and be found in Jesus Christ. And now, brethren, I say unto you, "Watch, for ye know neither the day nor the hour wherein the Son of man cometh."

Here it is objected, that the parable of the Leaven gives a different view of this subject; and represents the assimilating process of the gospel as continuing, till the whole is leavened. In reply to which I observe, that the quantity of meal in which the leaven is described as being hid, is a definite and small quantity-three measures: while the field in which the tares are described, is indefinitely the world, o koσμos; which circumstance has induced commentators to apply the one parable to the mixed aspect of the gospel kingdom, as set up in the world; the other, to the progressively sanctifying nature of it, as it is set up in the heart of the individual. In adopting this distinction, therefore; we are not framing an ingenious device, to support our scheme, but simply following Mr. Scott and others, in the solution of a difficulty which has been felt, wholly independent of the subject now before us, and in order to avoid making the parables contradict one another; and, it is obvious, that this -distinction wholly removes that objection to our

a

• See Scott on Matt. xiii. 33. If this distinction be correct, then in the three measures of meal, there may, perhaps, be an allusion to the three component parts of each individual, as enumerated by the apostle, 1 Thess. v. 23.

general view, which is grounded upon the parable of the leaven.

The conclusion, then, which we would draw is, that the termination of the times of the Gentiles will be a separation of the saints from the ungodly, of the just from the unjust, similar to the separation of Lot from the men of Sodom; accompanied, also, with a dreadful judgment upon Christendom, similar to that upon the cities of the plain. This conclusion is confirmed by the memorable words of our Lord, (Luke xvii. 26-30,)" And, as it was in the days of Noe, so shall it be also in the days of the Son of Man. They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all. Likewise, also, as it was in the days of Lot, they did eat, they drank, they bought, they sold, they planted, they builded. But, the same day that Lot went out of Sodom, it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of Man is revealed." We have further proof

In the apostolical epistles. Paul says to the Thessalonians, "Yourselves know perfectly, brethren, that the day of the Lord so cometh as a thief in the night. For when they shall say, peace and safety, then sudden destruction shall come upon them, as travail upon a woman with child; and they shall not escape. But ye, brethren, are not

in darkness, that that day should overtake you as a thief; ye are all the children of light, and the children of the day; we are not of the night, nor of darkness; therefore let us not sleep, as do others, but let us watch and be sober."-" Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; and, to you who are troubled, rest with us, when the Lord Jesus shall be revealed from heaven, with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ; who shall be punished with ever. lasting destruction, from the presence of the Lord, and from the glory of his power, when he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day." Here a separation is marked between the church and the world, in that day, as wide as between light and darkness-salvation and destruction. These pas sages addressed to Gentile converts are of the utmost importance: for whereas the coming of the Son of Man, spoken of by our Lord himself, is commonly interpreted to apply exclusively to the destruction of Jerusalem; it cannot be maintained that the apostle referred to that event when writing to Christians in Greece, who were in no way interested in the fall of the holy city. The chronological marks contained in 2 Thess. ii. put this beyond any reasonable doubt.

2. We have now further to consider the date of the close of this dispensation. On this point I shall not enter upon the grounds for direct chronological calculations, with which it has pleased God to supply the church, and whereunto they that are wise and learned do well that they take heed. I confess that I have no confidence in any of the interpretations upon this point, which have as yet been given to the church: nor do I see my way to the proposal of any thing more satisfactory. I observe, however, upon the relative date of the termination of the times of the Gentiles; that it will synchronise with the restoration of the Jewish people, and precede the introduction of millennial blessedness."

The proof of this has been anticipated; for, if Jerusalem be trodden down till the times of the Gentiles be fulfilled, those times must be fulfilled, when Jerusalem is lifted up; and if, as we have seen in the parable of the Tares and the Wheat, a continued mixture of good and bad growing together, be a characteristic of this dispensation, then this dispensation cannot include a period when all will be good; and consequently, it must end before the millennium begins. This supplies the true answer to those who allege, that the descriptions of separation given above at the coming of the Son of Man, apply to a period subsequent to the millennium, when a great falling off will have taken

See Mr. Faber's Sermon, before the Jews' Society, in 1822, where this subject is ably discussed.