the church; and prelates will often take their seats on the bench, cramped for life by promises for preferment. Or, if the election, instead of being in the body of the clergy, were in the hands of Chapters, we should then see the cabals of the Cardinals' College renewed every vacancy. If, therefore, we regard the welfare of the church, and the peace and quiet of the members of it, I see no sufficient reason for taking it out of the hands in which it now rests. There may be, and are, many evils arising from the present system; but there would be more in an election of bishops; evils which would sap the foundation of Christian peace, and tend more than any thing which can be devised, to raise the ambitious part of the clergy, and to leave the devout and retiring in obscurity. But, though it may be impossible, even with the hope of gaining ten thousand proselytes, to concede a point which involves so many serious consequences, a gradual approximation, leading to a final reconciliation, is by no means hopeless, if we honestly endeavour to correct such faults as admit of reformation. A large body of the Dissenters, as I have been informed by some who have been acquainted intimately with their regulations, feel strongly the evils of their own system: and the spirit of schism which has been secretly working in their congregations for many years, begins to shew itself openly in the dissensions it has produced. It would be extraordinary if it were not so; for surely dissent itself is not infallible. I believe that much of it has arisen from human passion. The love of distinction may have mixed with zeal, diligence, and true religion, and thus have burned with a brilliant and imposing light; though not with sufficient purity to cause it to last; and many Dissenters begin to feel the evils and sin of separation. These, as Christian brethren, I would beseech to consider seriously the duty and advantages of returning to the communion which they have forsaken; while at the same time, we should as diligently inquire whether we have not contributed to the differences which exist, by unnecessary backwardness in avoiding even the smallest alterations. It is easy to raise the cry against our opponents, of being schismatics; but before we do so, it would be wise to inquire, whether the present state of our church does not require much amendment: whether the complaints raised against her temporalities have not originated in the ambitious or covetous spirit too often apparent among some who profess to be her attached members: and whether the present system of awarding preferments has not greatly tended to promote this eagerness. These are points which every churchman should bring home to himself, before he loudly cries out against the sin of schism. Sin it is, and may God in his mercy keep us from it; but woe to those by whom the offence cometh.

There are some objections raised against our church establishment which appear to me well grounded; and the faults alleged ought to be corrected, if the objections can be substantiated, and the alterations would not involve greater evils. The objections raised against our Episcopacy are, first, the frequent change in the sees; secondly, the too great wealth of some few of them; and, thirdly, their drawing their funds from tithes, which ought to be appropriated to the parochial clergy. Deans and chapters are often derided by Dissenters as useless; ignorantly, I allow; but we have given great cause for the accusation. Pluralities find but few advocates. And, finally, our ecclesiastical laws are totally ineffectual in advancing church discipline.

I shall endeavour to explain my own views on these particulars; and I trust with a desire to see the truth, to ascertain how far the accusations of our opponents are correct, and how far they affect the well-being of our Church. While, however, I admit that faults (I mention them as faults which may be cured, for I believe they are of that class,) have crept

into our Establishment, they are not faults which can justify a separation. Faults may have arisen either from inadvertence or human frailty; faults which Popery had rooted deeply into the times, which the Reformers could not remove, and which the violence of the Non-conformist might be thought to render it dangerous, at that season of peril, to discuss; yet, take the Church as a whole, consider the Scriptural language of her Articles, the fervent simplicity of her Liturgy, the writings she has produced, the piety of many of her members, the blessing on her ministrations at home and abroad, and I firmly believe she has held, and by God's blessing will hold, her station as the glory of the Reformation, and the purest branch of the church of Christ.

(To be continued.)

ON THE NATURE AND SIGNS OF OUR LORD'S
SECOND ADVENT.

To the Editor of the Christian Observer.

OUR Lord had been prophesying in the temple at Jerusalem; He had there wept over that favoured but rebellious city which had slain the Prophets; and had uttered this appalling sentence, "Behold your house is left unto you desolate." He then went forth, with his disciples, to the Mount of Olives. The disciples, accustomed, like their countrymen, to consider the temple as an edifice that was to last till the end of the world, struck with these words of their Master, called his attention to the place he had just quitted and made him observe the buildings of the temple, their magnificence, and their solidity. Jesus simply replied to them See ye not all these things? Verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down" (Matt. xxiv. 3). He then proceeded on his way; and having reached the summit of the mountain he sat down, having beneath him the city of the Great King, and the sanctuary of the Lord. The disciples, whom his first answer had filled with uncertainty and anxiety, came privately to him, saying (see Matt. xxiv. 3), "Tell us when shall these things be? And what shall be the sign of thy coming, and of the end of the world?" In this there was a three-fold question.-Tell us (1) when shall these things be? (2) what shall be the sign of thy coming? (3) the sign of the end of the world? These three questions are not a repetition or tautology, but are distinct from each other, and refer to three different events: and it is not distinguishing these events which has rendered the subject obscure.

Of these three questions, the first refers to an event which is past, namely, the destruction of Jerusalem and of the temple; and the third to an event and a period, yet future, and at a distance, namely, the end of the world. But the second relates to the period in which we ourselves live, and therefore possesses the highest interest to us. It is the advent or coming of the reign of the Redeemer upon the whole of the habitable globe. Our Lord replies to these three questions successively, in his discourse. To the first, which relates to the destruction of the temple and of Jerusalem, in Luke xxi. 8-24 inclusive, where he says that there shall be great distress upon the land, and wrath upon this people (namely, Israel), and they shall fall by the edge of the sword, and shall be led away captive into all nations; and Jerusalem shall be trodden down by the Gentiles until the times of the Gentiles be fulfilled. To the second question, namely, the advent of his reign of righteousness and peace upon the whole of the habitable earth, he replies in verses 25-36 inclusive, of the same chapter

(Luke xxi). And finally, to the third question, concerning the end of the world, he replies as recorded by St. Matthew, in chapter xxiv. 36, to the end; this Evangelist alone relating this answer, because he alone relates the question which occasioned it.

Now the question which concerns us is the middle one, or the advent of the reign of Christ upon earth; and it presents to us two points for consideration, namely, What are the signs of the advent of this reign of the Redeemer? and, What are we to understand by that advent?

1. With regard to the signs of the coming of our Saviour's reign, he himself in Luke xxi. distinctly specifies three.

The first sign we have in verse 14, namely, that Jerusalem shall be trodden down by the Gentiles, until the hour or time of the advent of the Saviour's reign. Now it is clear that that hour has not yet arrived; for, from the ruin of Jerusalem to the present time it is the Gentiles, that is, people who are not Israel, whatever religion they may profess, who tread under foot the hills of Sion. But it further results from our Saviour's prediction, that, since it is only until that period that Jerusalem will be thus trodden under foot, she will no longer be trodden down when that period shall actually have come, but, on the contrary, Israel shall be re-established in Jerusalem. If we do not admit this, Jesus would have spoken a word without meaning. And this is perfectly in accordance with innumerable promises in the word of God. For instance, we read thus in Zech. viii. 7, 8, "Thus saith the Lord of Hosts, I will save my people from the east country, and from the west country; and I will bring them, and they shall dwell in the midst of Jerusalem, and they shall be my people, and I will be their God in truth and in righteousness." Here are two things which clearly shew that Zechariah is not speaking of the seventy years' captivity; because, first, this prediction occurs in the writings of a prophet who flourished after the Babylonish captivity; and secondly, the Lord declares that he will save or bring back his people from the east and from the west, and, in other passages, from all the lands or countries of the earth: which can in no respect be applied to the return from Babylon, for that was a return only from the east. But it is perfectly applicable to the present captivity of the children of Israel, who are now dispersed among all the nations of the world.

But what is to precede Israel's return to Jerusalem? The conversion of Israel, according to St. Paul (Rom. xi. 26): "All Israel shall be saved; as it is written, There shall come out of Sion the Deliverer, and he shall turn away ungodliness from Jacob." This conversion of Israel, which is to precede the advent of the Redeemer's reign upon earth, has not yet been accomplished. But do we not behold in our days the symptoms and first beginning of that conversion? For from the time that Titus planted the Roman eagle on the ruins of Jerusalem, when has so much care for Israel been evinced by the Christian church, and so much zeal to bring that banished people to the knowledge of the Redeemer? How many Christian Missionaries are there, both Gentile and Jewish, who are saying to Zion, "Thy King cometh unto thee full of meekness." Establishments are forming in this and in other countries to receive the returning fugitives of the house of Jacob; and among the dispersed tribes there prevails a spirit of inquiry and of anxious expectation; many are looking to Him whom their ancestors pierced. In Holland and in Germany, converted Jews have consecrated their learning to the glory of their Redeemer; and in various parts of the earth, a great number of the branches which were broken off from the good olive-tree, have been collected by the hands of the King of Glory, and have been grafted anew upon their own olive-tree.

The second sign is, the fulfilling of the times of the Gentiles. In Luke xxi. 24, our Lord declares, that the signs which are to precede the approach of the reign of God, will take place at the same period when the times of the Gentiles shall be fulfilled. Now what are these times of the Gentiles, and when will they be fulfilled?

From other passages of Scripture, we learn, that the times of the Gentile are a period, comprising a certain number of ages, during which not only Israel according to the flesh shall be subjected to the Gentiles, but also the true Israel-the church of the living God-shall be, more or less, under the oppression of a powerful enemy, among nations that were originally Gentiles, or heathens. And that enemy, who is clearly indicated in numerous passages of Scripture, is, among others, by St. John termed "a great city which reigneth over the kings of the earth" (Rev. xvii. 18). Its name I need scarcely mention it is the city seated upon seven hills. But how long, according to the word of God, is that city to reign over the nations and kings of the earth? Astonishing as it may appear, that time is indicated by several of the sacred writers under different designations; all of which, however, concur in representing exactly the same period. In the seventh chapter of Daniel, towards the close, the prophet announces that out of the fourth monarchy (which all expositors acknowledge to be the Roman monarchy), there shall proceed a prince or king, different from the ordinary kings of the earth. In the 25th verse of the same chapter the prophet says, " He shall speak words against the Most High, and shall wear out the saints of the Most High, and shall think to change times and laws; and they shall be given into his hand," that is, exposed to his tyranny, "until a time, and times, and the dividing of time." According to the incontestable usage of prophetic language, by the word time, we are to understand a year of years, such as were at that period reckoned, that is, 360 years. Now add one time, or 360 years, to two times or 720 years, and to half a time or 180 years, and you will have a total of 1260 years. Next, turn to Rev. xi. 2, where you read that the Gentiles will tread the holy city under foot forty and two months. These forty-two months of St. John, are, as all expositors allow, months of years; and if we multiply 42 by 30 we shall find the amount to be 1260 years. And lastly, if we turn to Rev. xii. 6, we shall see that the prophet is there speaking of a thousand two hundred and three score prophetic days, that is, of 1260 years. It appears, therefore, clear to every one who believes that the Scriptures are the word of God, that the reign of that great city above alluded to, was scarcely to extend beyond twelve ages and a half.

Now, in order to know the end of that period, we ought to know its exact commencement, and there lies the difficulty. Some eminent expositors think we are to place the beginning of this period of 1260 years in the former part of the seventh century of the Christian æra, at which period all the countries formerly comprized under the Roman monarchy, acknowledged the spiritual dominion and authority of Rome. This would place the end of that period, and the universal coming of the Redeemer's reign, which is to follow it, in the latter part of the present century. Fully conceding that this hypothesis is by no means desitute of strong foundation, I prefer to believe that it is extremely difficult to fix that period precisely; and therefore it becomes fallible mortals to exercise great modesty and prudence in this matter. But, however this may be, it is very evident to all who are conversant with history, that we are not very far from the expiration of the 1260 years, during which that city exercises its dominion. It is therefore equally evident, that the captivity, the humiliation, the low state of the true church of Christ, will not continue

much longer in the world, and that she will soon hear the prophetic voice, "Arise, shine, for thy light has come, and the glory of the Lord has arisen upon thee."

Lastly, The third sign, which seems to refer to the times in which we live, and which is specially deserving of attention. This sign is given in Luke xxi. 24, 25, where our Lord, in reply to his disciples' question, What should be the sign of his coming? says, "There shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; men's hearts failing them for fear, and for looking after those things which are coming upon the earth: for the powers of heaven shall be shaken." In prophetic language, the sun, moon, stars, and powers of heaven, denote every thing that is lofty and eminent upon earth; as the kings, princes, sovereign states, and powers of the world; that the sea denotes the great mass of the peoples of the world, always formidable, even when they appear to be quiet; and that the waves represent the various nations and tribes that compose it.

Now, what a remarkable scene is that which is to precede the reign of righteousness and peace upon earth! According to the ideas entertained by human wisdom, that reign is to be brought about by a progressive improvement; the nations of the world gradually advancing in righteousness, obedience, and peace. But, according to the word of God, the tranquillity that is to prevail among men is to be preceded by universal subversion, and the advent of the King of Peace is to be announced by unbeard-of troubles. Let us look around, and contemplate the events at this time taking place in the world. What period in all history has presented a picture so corresponding to the predictions of Christ as that in which we live? "The powers of heaven shall be shaken," says our Lord, "the sun shall be darkened, and the stars shall fall from heaven" (Matt. xxiv. 29). We see the sun, which had for a short season illuminated the nations of Europe with a gleam of prosperity and peace, suddenly veil itself, and covered with thick clouds. The powers of heaven," that is, all authority and power, which emanated from God, shaken to its very foundations. We see kings-those stars which the Almighty has placed in the political firmament-precipitated from their thrones into the midst of the people, who are the agitated waves.

"There shall be," our Lord continues, "distress of nations, with perplexity, the sea and the waves roaring." And when were the different nations more like the roaring sea, with its dashing billows, than at present? When was there such distress among the nations as now? When have we seen dignities so overthrown, fortunes and estates so undermined and displaced, and the populace, in different countries, thundering with a voice so like that of the raging waves? Our eyes-those of us who are old enough to recollect the great events of the last forty years throughout the world-have seen, our ears have heard, and our souls within us have been dismayed at the things which have taken place upon the earth.

Men's hearts failing them for fear, and for the anxious expectation of the calamities which are coming upon the earth."-I need only refer to the anxiety which pervades every thinking and every feeling mind in our own country as well as abroad, in contemplating the utter insecurity of all the existing governments of Europe.

Is it possible, after this actual state of the world, to determine precisely the period when the universal reign of God will come? There is a declaration of our Lord which seems to indicate that the generation which shall behold this distress among the nations shall not pass away before the advent of the Son of Man should come, and the deliverance of his people be nigh at hand. "Verily," he says, in Luke xxi. 32, this generation

CHRIST. OBSERV. No. 367.

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