bearing the name of Enoch, which was published in England some years ago, and which exists in the Ethiopian language. But there is no shadow of a proof that Jude borrowed it from this Ethiopian book. There would be nothing extraordinary in the idea that the author of the so-called book of Enoch may have been acquainted with this prophecy. The prophecy itself is confirmed by a multitude of passages in the Old and New Testament. Its divine truth is proved by innumerable texts of all kinds. Is the preserving that which is certainly true, and nothing else, a proof of not being directed by God, whilst he who composes a book, known to be an imposture, adds to it a mass of crudities? Is it not rather a proof to the contrary, if proof were needed? Jude gives us a true prophecy, and nothing else. Another avails himself of the truth of this prophecy, which had come to his knowledge, to accredit a mass of errors. And this is brought forward as a proof that the former was not under the direction of God, and that he must have quoted the true prophecy from him, who made so bad a use of it. And this is called reasoning, and wisdom, and knowledge! To a Christian, the preservation of this prophecy has an affecting interest. adding the fact of its having been prophesied by Enoch, to a truth taught elsewhere, we have a testimony that, even before the flood, the man of God, who walked with Him, who was taken from the worldas the church will one day be had already, at that early period, announced the judgment of the world he was leaving. "Known unto God are all His works, from the beginning of the world." All His purposes are fixed beforehand, whatever may be His patience and His dealings in long-suffering and in righteousness with man, ere those purposes be accomplished.

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In short, to say that this passage has been taken from an apocryphal book is an assertion destitute of proof. It is a question whether this book were in existence when Jude wrote his Epistle. The date of the apocryphal book of Enoch is controverted. And this must be settled before there can be any foundation whatever for alleging that the passage in Jude was taken from it.

We have only now to consider the Apocalypse. This book is only rejected because not understood. Ignorance assumes the office of judge, and decides with the temerity natural to it. It is obscure in its style, to one not familiar with the Word; and in its matter, because it treats of subjects which naturally tend to make it so. But there is no book in the New Testament of which the date and the author are established by more precise, more ancient, and more competent evidences; not one which has acted in a more holy and solemn manner on the conscience of true Christians; not one which if it be not the simple truth, commending itself-links itself more admirably with the whole structure of the New Testament, completing the whole edifice; and the absence of which, in this respect, would be more sensibly felt. Not one that connects itself so much with the Old Testament, by borrowing the imagery of the prophets to unfold its revelations, while so far altering it as to adapt it to the New Testament.

This mode of acting forms the most perfect connection between heavenly and earthly things- a connection fully established in the New Testament-and makes the symbols more easy to be understood, and the object of the book more apparent. There is scarcely a point, from the first chapter of Genesis, with which the Apocalypse does not link itself, without effort, and in a manner which is altogether beyond human art. This book has the impress, the lofty range, the perfection of the mind of God, precisely in those things from which man has endeavoured, apart from the Bible, to borrow something from God to give a more exalted character to the idolatry of his own heart. Creation-the Jew-Man, his power in the world, the work of Satan, that of Christ in its results of glory to Himself and to the earth, the church, the condition of the saints in relation to God and to the earth, the government and the long-suffering of God, the angels-all these subjects are treated of, set in their relations to each other and to God, and yet in no respect whatever is this book deficient, as to any one doctrine. revealed in the Word; not copying these doctrines, but expressing them in new forms. and in altogether new

circumstances, which throw fresh light upon the former ones, and receive it from them in return.

One understands, that a book which, like the Bible, sets forth all the ways of God, from the creation to the return of that creation-long rebellious and miserable, but now redeemed-into the order and blessing in which it is set, by the fulness of God, in safety, shutting out that only which is incompatible with the blessing itself; one can understand, that a book which reveals the eternal Son of God, who was before creation, standing in the midst of this whole scene, to bring out of it glory to His Father, and a more beautiful order than that which had been lost; one can understand, I say, that such a book would not close without taking up again all the threads of this wondrous divine process, in those results which (when the work of the Son is perfected, and all things subdued) will bring in the full and perfect dominion of Hint who surrounds Himself with the eternal blessing of that God who has made himself known in Him. This is what the Apocalypse sets before us.

Who is it (to enter into some details of another part of this book), who is it that in choosing seven churches (a number which, in itself, suggests the idea of a complete whole), could give us, in two short chapters, every moral position in which the Church (and even every individual who has ears to hear) could be found, from the beginning to the end of its career? Who is it that could, with this, give us the most precious revelation of heavenly blessings, adapted as special encouragement to the difficulties of each of these respective conditions, and, at the same time, revelations of the divine and varied glory of the person of the Son of God, a glory which beams with all-pervading brightness over every part of the subject; and that in such details as are calculated to strengthen those who are in the circumstances which these chapters describe, whilst making known to all the glory of Him who speaketh. This is what we find in chapters ii. and iii. of the Apocalypse. One understands, also, that when the inspired communications made to the Church were about to be closed; when those who were commissioned by God to superintend were being removed.

and evil, as the Word everywhere testifies, was coming in like a flood; one can understand, I say, that the Spirit of God should have thus left to the Church- to the faithful who needed it-a moral summary, which could meet their need in the moral darkness which was gathering around them; a summary which, if God aroused those who were His, would explain the course of events which had taken place during this darkness, and make it manifest that nothing happened without God, even although the Church might slumber; a summary which would, also, give warning of the judgment which will fall upon that which, in the world, is the result of this forsaking of God and of His light by the Church, or by those who profess to be the Church; in a word, upon that which is the result of this corruption of God's last manifestation of Himself to man-a result which will leave room for nothing but judgment—a judgment which will establish righteousness by divine power.

One understands that such a book as this would close up the revelations of God. Rationalism sees nothing in it but historical speculations-an opinion worthy of such a system. That there should be in it things hard to be understood is not to be wondered at; it is only in proportion as the Church awakens, takes her place (in humbling herself,) and apprehends her true relationship to God, that she will be able also to acquire a Divine understanding of this rich treasury of all which enlightens her outward position, and to comprehend the way in which God resumes the government of the world to place it in the hands of the First-begotten, whom He brings into it.

Rationalism prefers man to God, or, at least, would rather listen to him, and that is in truth preferring him. This will be exclaimed against as calumny. I shall be glad of it, for at least it will shew that conscience feels it is a horrible thing if true; and that a system which has this for its root and principle, condemns itself. Well then, I repeat it, it prefers man to God, and avows that it does so. The Bible is no longer the Word of God for the rationalist. Human reason pronounces upon it, upon its verity, upon its moral worth; but it is self

evident that this cannot be done with the Word of God. It is equally certain that the rationalist does thus judge the Bible, and chooses rather to rely on his own reason than to acknowledge Divine authority, be it in what book it may. One of the most recent expositors of this doctrine in France, says, "The Bible is no longer the Word of God, and I know not what detriment it will be to the cause of piety to exchange a written code for the living produce of apostolic individuality," that is to say, an inspired collection which has the authority of God, “ uniform impress of divinity," for that which gives man in his individuality, man as he is, godly perhaps, yet man; authority for history; and, to speak plainly, a cabalistic ventriloquy, for the noble accents of the human voice." If this be not preferring the word of man to the Word of God, what is it? Inspiration, which makes man the mouth and the voice of God, is a cabalistic ventriloquy!!

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This author would have the human voice: he thinks it a more noble voice. Poor rationalists! self-admirers, to whom the voice of God, too clearly heard, is a deathly alarm; an unknown sound, which too plainly tells them what they are! Yet hearken to it, ye wise men, who are tempted of Satan to search into good and evil by yourselves; hearken to it: you will find it a voice of grace which can restore if it convict you, and cover your moral nakedness with the perfection and the glory of the second Adam—of the Son of God.

you,

One of the shapes which error has taken of late years, is to assert that rejecting the inspiration of the Bible and its authority over believers, allows the Holy Ghost to resume His right place. I fully allow that the Church has grievously forgotten the presence and authority of the Holy Ghost dwelling in her. But I cannot understand how rejecting the authority of what He has already spoken, can enhance His authority. It appears to me to be rather opening the door to human pretensions and the devices of Satan. I have seen the latter effect produced by the same cause; and in the writings which advocate this system, we are already given over to the former. "Instead of the authority of the Word, we shall