moment accomplishing, appear written as with a sun-beam in the page of revelation, it must not be forgotten that considerable obscurity still hangs over many important passages; some of which, relating to times long past, seem to shew that modern Christians, like the first disciples of our Lord, are slow of heart to understand the Scriptures. Of this we are certain, that arbitrary interpretations of particular symbols are to be rejected; and that every jot which "the Spirit of wisdom and revelation" has dictated, will be found important. Great care must therefore be taken, in filling up the particular parts of the large and more obvious outlines of prophecy, lest we substitute our own fancies or prejudices in the place of its true signification. Nor is it less necessary to keep in mind, that the Apocalypse is not to be treated as a puzzle, which must be repeatedly put together and taken to pieces, until, by frequent trials, the several parts are made apparently to correspond. Of this course we have already seen too many instances; every change in the political horizon giving rise to new conjectures, in which the love of the marvellous is strikingly predominant; and these again, in their turn, rapidly abandoned for others, as ill founded, perhaps, but not less confidently announced. On the contrary, we must remember that the Apocalypse consists of a number of emblematical and allegorical representations; though the meaning of many parts of it was doubtless intended to be ascertainable by the Christian who should bestow on them a patient investigation. Instead of attempting to grasp the whole of that vast and wonderful revelation, would it not be wiser to confess our ignorance of those parts which we cannot satisfactorily explain, and to direct our efforts to the attainment of a better knowledge of them, on principles drawn from the sacred text? It is certainly a study in which

every talent and attainment may be advantageously employed.

In concluding these general remarks, it will not be deemed improper to remind the reader, of the declaration in the prophecy of Daniel: "None of the wicked shall understand, but the wise shall understand." It surely concerns the professor of Christianity, to be well assured on which side he stands in that mighty contest between light and darkness which has ever subsisted in the moral world. And it is his duty to "be of an understanding heart," and to observe "the work and the operation of God's hand." And as the best antidote to prejudice, and the imposing impressions of passing events, let him be careful to make progress in the practical study of the holy Scriptures, and the knowledge of God as there displayed. It is the Christian alone who can estimate the spiritual objects of revelation, and with composure contemplate the portentous nature of the objects which futurity presents.

E.

To the Editor of the Christian Observer.

IN every society, whether civil or religious, there should be certain essential and positive principles, to which it may be necessary frequently to recur; because, such is the fluctuating state of human affairs, that there never was any institution, however wise or good, but in the lapse of time became subject to abuses. If we take a retrospective view of religion, in every age of the world, we shall find, that, amongst all sects and denominations, there have been certain periods of improvement or degeneracy. But as the degeneracy is usually gradual, it is often imperceptible till it has become widely spread and deeply confirmed. It has been justly said, that, an extraordinary revival of religion is res unius ætatis; it rarely

continues longer than a single generation. The Jewish people served Jehovah during the days of Joshua and the elders who immediately succeeded him; but the next race degenerated, and fell into the idolatrous customs of the neighbouring nations and though there were occasional reformations, in consequence of their afflictions and chastisements, yet they were generally of short continuance. In later times, the sect of the Pharisees arose, who separated themselves from the general practice and national worship, which had degenerated into mere formality and outward show: but in process of time, these, like others, lost the spirit of their institution, and swerved from their first principles; and at the time when our Lord appeared upon earth, possessed nothing but a form of godliness without the power. A similar remark applies to various denominations of Christians, in the several ages of the New Testament dispensation. But let us turn particularly to our own times, and to that branch of the church of Christ which is established in this country. I fear, that we are nearly in the same mixed state as the seven churches of Asia were in the days of St. John; and if, upon calm and dispassionate observation, some cause, or causes, seem to be operating, or likely to operate, for the worse, it becomes a duty to point them out, in order to prevent or check their growth.

It often happens with collective bodies, as with individuals, that they look at the faults or defects of others, but neglect to investigate and correct their own. The in crease of numbers, and outward prosperity, serve to keep degeneracy and inconsistency in countenance; and as the profession of religion becomes more general, it is apt to be more superficial: the spirit of the world, and worldly maxims, insinuate themselves into the church; their contagion is

gradually and imperceptibly dif fused, until at length the whole body perhaps becomes contaminated, and hastens to decay. It is true, that in the most degenerate times, and the darkest ages, there were individuals who preserved their integrity and walked circumspectly before God: but they were thinly scattered, and were little known, because they aimed not to be noticed by men, but studied chiefly to be renewed in the spirit of their mind, to lead a devout and humble life, and to be qualified to mingle with holy spirits in a better world. There were a few names even in Sardis, which had not defiled their garments: and, in the days of Elijah, there were seven thousand in the land of Israel who had not bowed the knee to the image of Baal. The aggregate of such persons, in every age, constitutes what may be properly termed the Catholic church. Whatever degeneracy may have happened among parti cular churches or denominations, in any period of the world, still such a universal church has always existed, and will remain, till the kingdoms of this world shall become the kingdoms of our Lord and of his Christ.

We may suppose, that, in every age, some individuals, perceiving the deluge of vice and profaneness which flowed around them, and wishing to escape from its dire effects, would form a plan, from the purest motives, to separate themselves from the multitude. But in time, as new members were added, regulations unknown to the first projectors would be adopted. As inducements to enter the society increased, many of the new members would perhaps assume an external appearance of austerity, whilst the evil propensities of their nature remained unchanged;-a circumstance which has but too often excited great scandal against pure and undefiled Christianity. Let all parties take warning from this

unhappy fact. Let them not be self-sufficient, or imagine, that because they possess certain advantages, or supposed advantages, in the doctrines or administration of their peculiar persuasion, they are therefore secure. Some of the poisonous infection may have already been imbibed; and though not easily perceived, be diffusing itself through the most vital parts of the whole body. It is needful, therefore, at all times, to examine minutely into circumstances of this kind, and to endeavour to apply some immediate antidote, lest the poison should spread further. This, however, is not to be effected by any species of persecution; but, let each party begin the scrutiny with itself, and each individual with his own heart. To preserve discipline, every society of Christians must have established rules for the exclusion of improper members from its communion; and if an individual who is guilty of evil practices be retained or screened by the general body, his fault becomes attached to all, and all are accountable for it. I would endeavour to impress this truth on all ranks of my countrymen and fellow-Christians. To the venerable Ministers of the church in particular, I would say, "Cry aloud, and spare not: Be instant, in season and out of season: Stand as vigilant watchmen on the walls of the city, and aların your fellow citizens whenever an enemy, under whatever appearance, is approaching towards the gates: Exhort them to gird on their spiritual armour, that they may be able to withstand in an evil day." Let each member of the laity also, endeavour to promote a particular reformation, in order to a general Let each inquire what it was that caused God, by the prophet, to ask, Shall not my soul be avenged on such a nation as this?" Let our statesmen, in particular, remember, that it is righteousness that exalteth a nation. And whilst CHRIST. OBSERY. No, 224.

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thousands are nobly stepping for ward for the laudable purpose of diffusing the Scriptures throughout the world, let each be entreated to study their contents, and endeavour to reduce their holy precepts to practice; for it is not the mere hearer or reader of the word of God, but the doer of it, that shall be justified in his deed. T.

To the Editor of the Christian Observer. THE following extract from the last will of Henry the Seventh, dated March 31st, 1509-that is, about three weeks before his death

furnishes so curious and characteristic a specimen of the divinity of those times, that the insertion of it in your pages may be acceptable to many of your readers. It contains a singular mixture of truth and error; of pious and superstitious sentiment. The former part is particularly orthodox and pleasing, and recognises several of the chief doctrines of the Gospel. Sin, original and actual, is acknowledged; human merit is disclaimed as the price of salvation, which is attributed solely to "the infinite mercy and grace" of God, and the "merits of the blessed passion" of Jesus Christ. But the latter part forms a singular contrast to the former. It is Popery tacked on to Christianity; the inventions of man to the revelation God; the follies of the Missal to the imperishable truths of the Bible. The passage is as follows. The reader will readily perceive my reasons for marking some parts in Italics.

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To the Editor of the Christian Observer. THERE are some expressions in our Liturgy which have been a great stumbling-block in the way of many conscientious men; none of which, however, I think are incapable of defence. It is not my intention, in these observations, to go over the ground which has been so ably pre-occupied: such of your readers as may wish to see a reply to some of the most common objections advanced against our admirable forms of prayer, may consult, among other publications, Mr. Simeon's Sermons on the Liturgy," and a paper by the same author in vol. xi. p. 700, of your Magazine. What I wish more particularly to refer to at present, is an objection which has been often brought against the prayer for the Parliament, in which we style the king most religious and gracious." Now, it is said, that, however well the term "most religious" may apply to such a king as Hezekiah or Josiah, yet to many others it would be wholly inappropriate. I conceive this objection to be entirely groundless; for the epithet is evidently attached not to the person of the king, but to his office, as head of the church within his dominions. The expression is analogous to that which we use in addressing a bishop, "Right Reverend Father in God," which is clearly adopted out of regard to his official character, whatever might be his private life or sentiments; though, of course, it is

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presumed that both are consistent with his exalted station in the church of Christ. Taken in this sense, the epithet " most religious" is not more objectionable than that gracious," which we might possibly have to use to a sovereign whose personal demeanour was of a very different kind. Objectors feel less scrupulous about the latter, only because it is a more usual mode of addressing Royalty than the former.

I think we may be satisfied with this explanation of the phrase, from the consideration that the composers of our Liturgy were men too honest to flatter, and of too much penetration not to perceive that the epithet given to one king must be of so general a kind as to apply to all his successors, as long as they supported, according to their coronation oath, the civil and ecclesiastical constitution of the realm. I would not, however, be understood to express an unqualified approval of the epithet in question; though my objection is not so much to the expression itself, as to the construction which is often put upon it, and the objections in consequence raised against it by those who do not enter into the distinction which has been pointed out, and who therefore construe into mere personal compliment or adulation what was intended to apply to the reigning monarch in his official character as temporal head of the church, which he is pledged by oath to cherish and defend.

AGNOSTOS.

To the Editor of the Christian Observer. PERMIT me to make a few explanatory remarks upon a subject which has been more than once introduced into your pages-I mean church and fire briefs; the system of which I have often heard alter

nately condemned and commended; the one party asserting that they are managed in the most economical, the other in the most extravagant and corrupt manner. Neither statement, I apprehend, is correct. The simple fact appears to be, that the management is sufficiently fair