sying and ascent of Enoch. In the Christian era there is no similar event in a material shape, but it has its representative, perfectly adapted to the character of the era, which is spirituality.-The Christian Enoch is the Bible, the "Two Witnesses prophesying in sackcloth," through the long period of Christian degeneracy, and protesting against the growing guilt of the world.-They are at length overpowered by the violence of infidelity, but, at the moment of apparent extinction, are exalted in sudden triumph to a state of freedom and security beyond all future restraint of man. This memorable evidence of the Divine power has existed in our own day, in the extraordinary diffusion of the Scriptures; the final breaking of the chains that had fettered their freedom since the commencement of the Papal supremacy'.

From this event, all, to us, is future. The subsequent events of the ante-diluvian series were, an universal prevalence of corruption, resulting from the guilty and humiliating connection of the pos

1

Apoc. c. xi. The reference of this chapter is still more dis tinct to the history of Elijah, the Enoch of the Jewish dispensation; yet only from our more detailed knowledge of the latter. The periods and duties of both distinctly correspond in the Patriarchal and Jewish series, both are similarly employed, similarly thwarted, and similarly raised to heaven. It is true, that in the Apocalyptic chapter the Two Witnesses are represented as dead, by violence; yet it is but for three days and a half, and they are not put into the grave. They suddenly spring up from this brief period of death, and ascend to glory and power beyond man.

sessors of the true faith with the rejected line; then a resulting reign of violence; then a resulting vast infliction of the Divine wrath; then a deluge, destroying both the corruptors and the corrupted, and leaving only a small remnant, divinely rescued; then universal empire in the hands of that remnant; then a violent rebellion of their descendants, finally broken up by the distinct agency of Heaven.

Those events have already been twice realized; in the ante-diluvian era, in a material and visible shape; in the Jewish, in part visibly, by the rapid vices and final havoc of the nation, and the actual elevation of the rescued remnant (the Church of the true Israel, under the name of Christianity,) to universal religious authority; and in part spiritually, by the exclusion of the Jewish nation from the Gospel before their fall, and the spiritual nature of that dominion to which alone the primitive Church preferred a claim. Their realization in the future years of Christianity must be developed only by time'.

The controversy between the Reformers and Rome on the sacrifice by works and by faith, was drawn closer still. The Eucharist, the only Christian sacrifice, had early become an object of singular innovation. The Treatise of Paschasius Radbert in 831, first embodied the Romish doctrines of the actual change of the Sacrament into the flesh and blood of Christ. He was vigorously opposed even by those of his own Church, with the famous Rabanus Maurus at their head. From transubstantiation naturally proceeded the doctrine of adoring the host, and finally, the denial of the cup to the laity; a practice which excluded the very symbol of the blood, the peculiar sign of sacrifice.

CHAPTER XLVI.

CHRISTENDOM.

THE Correspondence of the Christian era with the Jewish, displays the providential Government in a still more striking point of view, because in a series more minute, defined, and abundant in events. But the distinction is observable, (arising from the spirituality of the era,) that the spirit of the events constitutes the principal object. Thus, the work of Moses, the prophet, meek and holy, is done in the corresponding era, by the intrepidity and decision of the soldier, Constantine; thus, the work of David and Solomon, the models of heroism and wisdom, is done by the dubious valour and perplexed intelligence of Justinian. Still, even in those examples, the authentic resemblance is sustained; if we have not the likeness in the separate features, we have it in the outline; the variety natural to remoteness of descent is there; but the general expression amply vindicates the origin.

The parallelism of the Jewish and Christian

eras ascends to the highest point of Jewish history. The leading events of both can alone be given in this summary.-A Divine promise of offspring was announced to Abraham on his first entering Palestine, with a declaration that his descendants should be innumerable '.-Sarah, impatient at the delay of the promise, intreated him to give her offspring by Hagar.-Hagar, with her child Ishmael, began her course in affliction, was driven into the wilderness, was guided to a place of rest by an angel, and received the mingled and partial blessing, that her son should be a wild man, with his hand against every man, and every man's against his; but that, notwithstanding, the universal hostility should not be suffered to extinguish him; he should "dwell in the presence of his brethren "."-On a subsequent occasion, the promise of offspring by Sarah was renewed.-Abraham prayed for Ishmael: he was answered, that Ishmael should be made the father of twelve princes, and of a great nation, but still, with Isaac only should the covenant be established. It was at the same time declared,

1 Gen. xiii. 15, 16.

2

* This promise, of course, primarily referred to the Arab habits which were to mark the personal descendants of Ishmael. But the exact application of a type, formed on grounds so remote from the Jewish polity, as the lawless, roving, and half savage manners of Arabia, is a most remarkable instance of the Divine system.

that the names of the Patriarch and his wife were changed into others, expressive of a boundless posterity.-The immediate birth of the promised offspring was next announced by angels; and Isaac was born.—While yet a youth, he was on the point of being put to death, but was saved by Divine interposition.-He became the father of Jacob, from whom proceeded the future lords of Palestine.-The sons of Jacob, pressed by famine, took refuge in Egypt.-There their way had been prepared by one of their brethren, Joseph.-In Egypt, they lived separate from the Egyptians, and pursued their occupation as shepherds.—In a succeeding reign, they were subjected to bondage. The bondage grew intolerable; and their cry summoned the Divine compassion to their aid.-A succession of tremendous inflictions on the tyrannical government and people, compelled the remission of this bondage. The Egyptian king, terrified by the scene of death round him, finally urged them to be gone, and even solicited their blessing. "Take your flocks and herds, and be gone, and bless me also '."-The people went forth triumphantly, and led by the pillar of flame.-They were pursued by the king and his army, who followed them into the channel of the sea; and who, in sight of the spot where the Israelites had reached the land, were totally destroyed.

1 Exod. xii. 32.