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With brow where I had wreathed
The piercing thorn;
With breast to whose pure tide
He did the weapon guide,
Who hath no home beside,

Plead thou my cause!
Plead-when the tempter's art,
To each fond hope of mine,
Denies this faithless heart
Can e'er be thine.
If slander whisper too
The sin I never knew,

Thou, who couldst urge the true,
Plead thou my cause!

Oh, plead my cause:

Plead thine within my breast;
Till there thy peaceful Dove

Shall build her nest.

Thou know'st this will-how frail;
Thou know'st-though language fail-
My soul's mysterious tale :-

Plead thou my cause!"

His "Prayer," a sonnet imitated from Michael Angelo, appeared in the Christian Observer, to which work he sent it anonymously, as it is conjectured he may occasionally have done some other short papers. It will not detract from the worth of compositions like these, for the reader to be informed, that such was the diffidence of the author, that even a clergyman, whom he highly esteemed, and whose ministry he constantly attended, never knew that he had published "Sacred Melodies," till after the melodist himself was silent in death. The same observation may, in a great measure, be applied to his "Traveller's Fireside;" a very sprightly little journal of his continental excursions, intermixed with history and geographical statistics. It was published in 1819. The present article is too much extended for more than a cursory reference to the opening chapters, in which occurs a remarkably full, though succinct, summary of Alpine geography, ancient and modern. In another chapter is an amusing account, with much antiquarian examination, of the famous Swiss "Ranz des Vaches," or country song, so productive of the equally known Swiss nostalogia, or maladie du pays. In a third is a very interesting history of the last moments and sayings of Calvin.

A just testimony is given to this distinguished character on one or two interesting points. The burning of Servetus is explained so as to exculpate Calvin from

any direct, much less exclusive share in this "horrible and disgraceful occurrence." The author quotes the last speech of Calvin to "the magnificent lords," the pastors of Geneva, in which occurs the declaration, "With regard to the doctrine I have preached, I take God to witness, that I have announced in all its purity, His word which he had entrusted to me; and, if I have done the contrary, very far from expecting the bliss of heaven, as I now do, with the firmest and liveliest faith, I should have to fear that the most terrible judgments of God would fall on my head." To this Mr. Waring, appends a note as follows: "May we not here discern marks of that assumption of doctrinal infallibility, which is the very root of religious persecution ?"

The slight notice taken of this really classical and original work by the public when it first appeared, and its having been pronounced a mere compilation from other writers formed by a hasty tourist, warrants the statement of its being in fact the result of laborious pedestrian expeditions; and of its having been by some accurate judges pronounced one of the best of modern compendiums on the subject. An eminent man of letters and travel has expressed his pleasure in tracing the tourist step by step through the whole of his progress. Having done this justice to the modesty of one who is now beyond the reach of human censure or applause, either of which when alive he little recked, the memorialist cannot better close this frail memorial than with the expressions of mingled faith and resignation which followed the departure, and still embalm the memory of the just, from kindred sur

vivors.

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"Often I weep over his earthly remains; but there is a secret evidence of heavenly peace and joy for him, that makes the tears rather a libation of thanksgiving than of grief. O Lord, our Lord, how excellent is thy name '-every where, under every circumstance! If the beloved one, thus suddenly snatched from us, had been one living without hope, then we could not have lifted up our eyes beyond the tomb. But now we can behold the Bridegroom of redeemed spirits with all things made ready;' and our precious relative, with his lamp burning, sitting down, and shut in for ever in the glorious marriage-chamber of the Lamb.” H.

ECCLESIASTICAL PREFERMENTS.

Dr. Hugh Percy, to be Bp. of Carlisle, vice Bp. Goodenough.

Rev. C. H. Minchin, Preb. of Kilgobinet, Ireland.

Rev. W. J. Blake, Hautbois Magna R. Norfolk.

Rev. A. G. Cornwall, Newington Ba

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gath V. with Owlpen annexed, co. Glou

cester.

Rev. W. Evans, Pusey R. Berks. Rev. J. Luxmore, Berriew V. Montgom.

Rev. F. D. Perkins, Down Hatherley V. Gloucester.

Rev. T. J. Abbott, Loddon V. Camb. Rev. J. Armstrong, Warthoe P. C. South Shields.

Rev. J. Simons, Dymoch V. co. Glou

cester.

Rev. J. D. Ward, Kingston R. Rev. R. Watkinson, St. Laurence Newland R. Essex.

Rev. W. Webster, Preen P. C. Salop. Rev. E. Willis, Ampney Crucis V. Gloucester.

Rev. G. Mingaye, Chaplain to Duke of Rutland.

Bp. of Chichester, a Preb. Stall in St. Paul's.

Rev. E. A. Bagot, Dean of Canterbury. Rev. E. Mellish, Dean of Hereford. Rev. H. W. Barnard, Canon Res. of Wells Cathedral.

Rev.-Clarke, Preb. of Salisbury.

Rev. G. B. Blomfield, Preb. of Chester. Rev. T. Turton, Preb. of Haydon with Walton Lincoln Cathedral.

Rev. E. J. Bell, Wickham Market V. Suff.

Rev. J. Blanchard, Lund V. with Middleton R. co. York.

Rev. B. G. Bridges, Orlingbury R. co. Northampton.

Rev. S. Cooper, Wood Walton R. co. Hants.

Rev. C. G. R. Festing, St. Paul V. Cornwall.

Rev. R. Greenside, Crathorne R. co. York,

Rev. J. W. Harding Sulgrave, V. co. Northampton.

Rev. C. Haycock, Withcott R. with Owston P. C. co. Leicester.

Rev. Dr. W. Landon, Branscombe V. co. Devon.

Rev. J. Pyke, Uphaven V. co. Wilts. Rev. R. Remington, Chap. and Vicar of Manchester Collegiate Church.

Rev. H. P. Willoughby, Burythorpe R. Yorkshire.

Rev. W. Ward, Chaplain to Viscount Goderich.

Rev. T. Stacey, Chaplain to the Earl of Dunraven.

Rev. R. P. Beachcroft, Chaplain to Viscount Goderich.

Rev. P. W. Worseley, to a Preb. of Ripon.

Rev. J. W. Beadon, Canon Res. of Wells. Rev. F. Roach, a Minor Canon of Canterbury.

Rev. H. Anson, Lynge cum Whitwell R. co. Norfolk.

Rev. J. Brocklebank, Delamere R. co. Chester.

Rev. T. S. Buckel, Beighton R. co. Norfolk.

Rev. S. N. Bull, Harwich and Dovercourt cum Ramsey V. Essex.

Rev. M. Davy, Cottenham R. co. Cambridge.

Rev. J. Fellowes, Bramerton R. co. Norfolk.

Rev. Mr. Fuller, St. Peter's R. Pimlico.

Rev. Dr. Irvine, Chatham R. co. Kent. Rev. J. Jenkins, Norton V. co. Radnor. Rev. W. Marshall, All-Saints V. with St Lawrence annexed, Evesham, co. Worc. Rev. J. Morison, to the Scotch Church at Dartmouth, Nova Scotia.

Rev. W. A. Norton, Skenfrith R. Monm.

Rev. C. H. Pulsford, Burnham V. co. Somerset.

Rev. T. P. Slapp, Rickenhall Inferior with Rickenhall Superior annexed, co. Suffolk.

Rev. H. Watson, Kettering R. co. Northampton.

Rev. D. Welsh, St. David's, Glas

gow.

Rev. P. Still, Chaplain to the Duke of Leeds.

The Right Rev. Dr. Carr, Bp. of Chichester, to be a Canon Res. of St. Paul's. Rev. E. Mellish, to be Dean of Hereford.

Rev. Dr. Millingchamp, to be Archd. of Carmarthen.

Rev. W King, to be Archd. of Rochester.

Rev. Dr. Sumner, to the Golden Preb. at Durham.

Rev. F. W. Bayley, to a Preb. in Rochester Cath.

Rev. W. C. Leach, a Minor Canon and Precentor of Ely Cath.

Rev. J. Bluck, Bower's Gifford R. Essex.

Rev. R. Cockburn, Barming R. Kent. Rev. T. Wise, Barley R. Herts.

ANSWERS TO CORRESPONDENTS.

AN ANTI-APOCRYPHAL FRIEND OF THE BIBLE SOCIETY; RUSTICULUS; D. D. ; A COUNTRY PARSON; ONESIMUS; R. G. M.; AGRESTIS; W. M. W.; SENIOR; NESHER; A SINCERE FRIEND; Z. Z.; A LOVER OF TRUTH; and H. J. H.; are under consideration.

We purpose successively to insert such of the papers of our numerous correspondents on Prophecy and the Millennium, as appear to us most likely to place the argument on all sides, in a just light.-OMEGA thinks it due to truth, to state, that since he addressed us on the subject, he has changed his opinions, and now coincides in his view with " A Prophetic Inquirer."

We are indebted to several correspondents for useful suggestions, of which we will endeavour to avail ourselves.

THE

CHRISTIAN OBSERVER.

No. 312.]

DECEMBER, 1827. [No. 12. Vol. XXVII.

RELIGIOUS COMMUNICATIONS.

OUR readers will perceive by the three following papers, that we have redeemed our pledge of selecting, from the numerous communications of our correspondents on the Millennium and the advent of our Lord, such as appeared to us most likely, in connexion with those already inserted, to give a fair view of the chief arguments on all sides of the question. Those of them who take an interest in such inquiries, will recollect that, in our Number for July, a highly valued correspondent, D.D., requested some information relative to certain opinions which have of late been much discussed on the subject of an alleged "personal advent of our Lord before the commencement of the Millennium." In our Number for October appeared a well-digested reply to D. D., from the pen of a writer deeply versed in the interpretation of Prophetic Scripture, under the signature of " A PROPHETIC INQUIRER." Two shorter papers have also appeared; namely, a "Definition of Modern Millenarianism," by PAULINUS, in our Number for November, and a paper in the preceding Number, signed, but since retracted, complaining of the alleged misconduct of the advocates for the opinions under consideration, in regarding those who do not coincide with their views as "perfectly ignorant persons," very moles and bats" in Scriptural interpretation.

The papers now about to be inserted are, first, a reply by D.D. to the arguments of "A PROPHETIC INQUIRER;" secondly, some "Thoughts," by F. S., to prove, that "the opinions held by some modern Millenarians CHRIST. OBSERV. No. 312.

are unscriptural;" and, thirdly, some modifications of those opinions by NESHUR, who generally coincides with "A PROPHETIC INQUIRER," but has a supplementary hypothesis of his own to meet some supposed difficulties. The peculiarities of interpretation into which this correspondent is conducted by his hypothesis should at least cause writers on all sides, in their inquiries into these mysterious points, to be most diffident and cautious that they overstep not the plain import of the sacred text.

We do not ourselves attach to this discussion all the practical importance which some of our correspondents and readers seem to think belongs to it; but as we would not willingly check any inquiry which seemed fairly to hold out a hope of elucidating the prophetic parts of sacred writ, we have given as ample a space to it as our limits and the claims of other subjects will allow. We should trust, therefore, that all our correspondents will be content, that one or two brief replies on either side should terminate the discussion.

ON THE PERSONAL ADVENT OF OUR

LORD.

Tothe Editorofthe Christian Observer.

I am much indebted to A PROPHETIC INQUIRER for the pains which he has taken to satisfy me, in respect to the grounds which the advocates for a personal appearance of our Lord before the expected Millennium assume in support of that doctrine. I am glad to find, that I did not misrepresent their tenets when I stated, 4 Z

that their expectation of a personal advent at the approaching crisis is rested by them on the following maxims: That, wherever a future advent or presence of our Lord is foretold in Scripture, the

same

advent is uniformly intended; and that consequently, if in any one place the advent intended be plainly a personal advent, the same construction must be put upon all. The Inquirer has moreover favoured me with several arguments for establishing these positions; into the particulars of which I do not deem it necessary now to enter, because he has himself summed them up in six inferences at the conclusion of his paper. As none of these inferences appear to me to be clearly deducible from the premises from which the inquirer has drawn them, I will only in this paper venture to offer a brief sketch of some of those considerations which seem to me to affect the cogency of his reasoning in these particulars, hoping that he will still further oblige me by pointing out any inaccuracy in my observations, that so I may be the more easily led to a knowledge of the truth.

The first of these inferences is, that the principal passages of chronological prophecy which speak of the future advent of Messiah, do, one and all, refer to the period immediately introductory to the Millennium. It is only the principal passages that are here expressly referred to; and the department of prophecy to which the appeal is made, is limited to such as is strictly chronological, though the words, one and all, would seem to suggest a notion, that every prophetical text is designed to be included in the assertion. If, however, the declaration at the beginning of the Inquirer's paper be left in its full force, as I presume it is meant to be, and it be held accordingly, that wherever a future advent or presence of our Lord is foretold in Scripture, one and the same advent is uniformly intended, then, I con

ceive, any one passage which is incapable of being confined to that period, destroys the validity of the conclusion. Such a passage I seem to find in the last verse of the sixteenth chapter of St. Matthew: "There be some standing here which shall not taste of death, till they see the Son of Man coming in his kingdom." It is true this is not now a future advent. But 1 apprehend that the force and conclusiveness of the Inquirer's argument requires us to hold, that no coming of our Lord subsequent to his first advent, which was personal, is foretold in Scripture, except the yet future advent, which is held to be personal likewise. The same coming which is foretold in the passage just cited from St. Matthew, is probably alluded to in that question; "If I will that he tarry till I come, what is that to thee?" (John xxi. 22.) If it be said, that these are not chronological prophecies, that objection cannot be urged against Matt. xxiv. 27; which, if that text may be interpreted by its own context, would appear to predict a coming of our Lord for the destruction of Jerusalem, which was clearly no personal advent. But a spiritual presence of our Lord with his church is plainly revealed in John xiv. 23: "If a man love me, he will keep my words; and my Father will love him; and we will come unto him, and make our abode with him :" and in Matt. xviii. 20; " Where two or three are gathered together in my name, there am I in the midst of them.” The word rapovala, I admit, does not occur in these texts: but it is implied in the last of them; and it is difficult to conceive, why a rule of interpretation, which applies to an advent of our Lord expressed by the substantive rapovoia, should not equally apply to an advent expressed by the verb Epxeoda: nor can I understand, with what propriety those repeated cautions which are apparently addressed to the men of every generation, from the days of Christ's humiliation to that of his

final judgment, can be properly referred exclusively to an event which is even still future : "Watch! for ye know not what hour your Lord doth come." (Matt. xxiv. 42, 44xxv. 13; Mark xiii. 35; Luke xii. 40-43.)

The second inference is, that the three substantives which are used to express the advent in the New Testament, do, every one of them, negative the idea of a spiritual advent, and necessarily imply that the advent is real, and personal, and corporeal. The third is, that two of these words being conjoined in 2 Thess. ii. 8, to link the advent to an event which, by the unanimous consent of the church, precedes the Millennium, drive us to the conclusion, that the advent which synchronizes with that event is the real and personal coming of the Lord to judge the world. The three words referred to are αποκαλυψις, επιpavɛia, and rapovσia; and the two words conjoined are επιφάνεια της παρουσίας αυτου. I do not perceive how the use of each of these words on some occasions to denote a revelation, or manifestation, or presence of Jesus Christ in person, if ever so clearly established, negatives the idea of his revelation, or manifestation, or presence, on other occasions in spirit. This, I presume, must in each instance be determined by the context: and, judging by this standard, I seem to read of a spiritual aπокaλviç in Matt. xi. 27, and of a spiritual rapovota in Matt. xxiv. 27; nor do I perceive any thing in the context, or in the force of the terms, whatever there may be in extrinsic or collateral arguments, to hinder me from understanding 2 Thess. ii. 8 thus: "The Lord shall destroy the man of sin by the manifestation of his spiritual presence." Certain it is, that a spiritual presence of Jesus Christ is revealed in Matt. xviii. 20. But this is a presence rendered sensible and manifest to none but believers. It is possible for him to make his spiritual presence with his

church manifest to others also, and with such effect, that all ungodliness shall stop her mouth. (1 Cor. xiv. 24, 25.) There is, therefore, nothing that I can discover in the three nouns, or in any combination of them, to negative the idea of a spiritual advent; nor do I as yet find myself driven by them to the conclusion contended for.

The fourth inference is, that to maintain a spiritual advent, is in direct contradiction to the angelic annunciation which was uttered at the ascension of our Lord. What then did the angels say on that occasion? "This same Jesus which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven." That he will one day come in person, may be legitimately inferred from this prophecy. But to affirm, that previously to that day he will come in spirit, would, in my humble judgment, involve neither a direct nor an implied contradiction to it.

The fifth inference is, that to maintain a spiritual advent of the man Christ Jesus, includes in it the virtual denial of his proper and complete humanity. I would humbly ask then, How can our Lord's declarations in Matt. xviii. 20, and John xiv. 23, be cleared from this charge?

The last inference is, that the return of our Lord to this earth at the period of the restitution of all things, which,says the Inquirer,must be identified with the Millennium, may be inferred from the words of St. Peter, Acts iii. 19-21. But, though this restitution of all things may take place at the beginning of the Millennium, it seems to me equally possible that it may take place at the end of it: and, at all events, some convincing argument is necessary beyond a mere citation of texts, to shew which of these interpretations is the correct one.

I have thus presumed to offer some considerations which appear to me to militate against the conclusiveness of each of the six inᏎᏃ ?

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