for the Divine Being, which we are sure he not only did, but really meant it to be so understood, then this part of his speech, however wicked and profane, is quite just and appropriate to his evil intentions, the object of these being to make them commit the sin for which he was cast out of heaven, and for which Adam and his wife were cast out of Paradise. So long as the visible glory of God, the cherubim and the flaming sword, remained at the east of the garden of Eden, to indicate his presence and his power, and to constitute an appointed place for the worship of God, it would have been vain and presumptuous in man, with all his sin and folly adhering to him as it did, to have set up another god, and another form of worship. But as soon as that glory disappeared, which it did at the Flood, never to appear again in a permanent form on the earth, at least till the lapse of ages, then it might be expected that erroneous ideas concerning God would creep in, and that polytheism would then take its rise, for want of a visible object of adoration, power, and glory.

If there were any altar where the sacrifices of the worshipper would be accepted before the Flood, it must have been before the cherubim and the sword of flame, in the presence of the Omnipotent; there was the typical lamb slain from the foundation of the world, to foreshadow the coming of him who was the Lamb of God that taketh away the sins of the world; and there was the presence of the Lord, from which Cain went out, after the murder of his brother, and dwelt in the land of Nod, on the east of Eden.

MODERN RELIGIOUS POETRY.*

THE author of "The Rivulet" has become quite a notorious character. We are desirous of doing his poetry justice. We shall examine it on its own merits, and according to the obvious meaning of his words, without regard to the controversy which it has originated. In his first song, or poem, which is much admired by his friends, and which is addressed to the "Spirit, whose various energies are denoted by dew and flame, by rain from the skies that cover the world, by rushing air, and by whispering air," we have such an accumulation and confusion of metaphors, that we are quite bewildered in trying to find out what Spirit is meant. It is true that the influence of the Spirit of God is compared to dew, and its presence represented by flame as, on the day of Pentecost; it is also true that its coming on that day was indicated by the arrival of a rushing mighty wind; but its Pentecostal are not its ordinary indications; nor are the whisperings of the air ever employed in Scripture as a sign of its presence. We must not, therefore, be wise above what is written, or employ metaphors that are not sanctioned by the Word of God.

As these songs are evidently intended to be in rhyme, we think that this rhyme should have been complete, otherwise this poetical charm should not have been

*The Rivulet: a Contribution to Sacred Song. By T. T. Lynch.

Second Edition. Longman and Co., London.

Emmanuel. W. Yapp, 4, Old Cavendish Street, London.

attempted. The imperfection of the first verse in this
respect is manifest, in making "energies" rhyme with
"skies," when it should have been "energize"; and
"are with "air," when it should have been "fair."
We object also to the term, "world-covering," as it
should have been "world-surrounding"; for grass
covers the earth; but the "skies" surround the globe.
That our readers may judge of the accuracy of our
criticism, we quote the first two verses:—
"Spirit! whose various energies

66

By dew and flame denoted are,

By rain from the world-covering skies,
By rushing and by whispering air.
Be thou to us, O gentlest one,

The brimful river of sweet peace,
Sunshine of the celestial sun,

Restoring air of sacred ease."

Why should the Spirit, in the second verse, be addressed as the "gentlest one," when we know that the Father, the Son, and the Holy Spirit, one God, our God, is the "gentlest one"? Doth not the Apostle John tell us that "God is love"? Is the highest degree of gentleness not equally an attribute of the Father and the Son, as well as of the Spirit? Is the glorious Trinity which we adore divided in gentleness? Such a supposition, which is implied in the second verse, shews that the author either does not, or will not, comprehend that ineffable union which exists among the three persons of the Godhead. Instead of addressing the Spirit, and seeking his influence to distil as the dew, to purify as the flame, or to come with power as the rushing of a mighty wind, he wishes the Spirit, first, to be a "brimful river of sweet peace,' ," then "sunshine of the celestial sun," and then the "restorer of air of sacred case. What a confusion of metaphor is here! To be a river of peace" is a metaphor which, taken by itself, is passable, as it implies a continual flow of peace; but a "brimful river" is rather an overwhelming thought, and not very consistent with the highest attribute of gentleness. Moreover, it compares a river to a dish or vessel, which may be filled to the brim, but which precludes the idea of flowing. Then, as to "sweet peace," we would ask, Can "peace" be anything else but "sweet," especially as coming from the " gentlest We never heard of a one"? sour peace" coming from such a source. But it is evident that the epithets, "brimful" and "sweet," are merely employed to help the rhyme, to make the line where they occur of the proper length, the exact number of feet! The tautology of the third line is very grating to the delicate ear. First, we have "sunshine of the sun," instead of "shining of the sun"; and then we have the "celestial, sun," as opposed to the "terrestrial sun"; but this is simply a confusion of words; for every sun is "celestial" and shines in its own heavens. We e presume that a "terrestrial sun," according to our author, would be a huge fire stuck on the earth, and casting its rays into the atmosphere. If he meant the "Sun of righteousness," by his "celestial sun," his metaphor is far-fetched and incongruous. The meaning of the fourth line is rather obscure; if our author means, by "air of sacred ease," an atmosphere of sacred rest, this can only be enjoyed in heaven; and as we have never yet enjoyed it, we

can not seek to have it "restored," but to have it "bestowed." We are free to confess, however, that he writes his verses with a considerable "air of case," though we deny that it is "sacred"; therefore we consider the title of his book a misnomer.

As to the rhyme of the second verse, it is quite as objectionable as some for which even Pope has been laughed at; his beauties should have been imitated, and not his defects. Pope says,

"Tis the sublime that hurts the critics ease; Write nonsense, and he eats and sleeps in peace." To make this rhyme, Pope should have said "peas instead of "peace." To make his rhyme, our author should have said "sweet peas," instead of "sweet peace.'

In the third verse, the Spirit is addressed as follows, in a style which implies doctrine directly contrary to that of Holy Scripture :

66

'Life of our life, since life of him
By whom we live eternally,
Our heart is faint, our eye is dim,
Till thou our spirit purify."

Be

The author now, taking up the false and unscriptural metaphor of the Spirit being an air or gas, possessing medicinal virtue, says that the purest airs are the strongest, a chemical statement which entirely depends, for its accuracy, or what is meant by the words "purest" and "strongest," as related to some standard of "purity" and "strength." The phrase, "Strong to enliven" is probably borrowed from the idea of intoxicating gas; but "strong to heal," is not so correct as "effective,' or "efficacious in healing," seeing that strength is not always required in healing medicines. "To address the Spirit of God, as "purer than the dew," is to make use of one of the most incongruous metaphors that can well be conceived. In the first part of the verse, the Spirit is compared to a gas, and in the next part, to a condensed exhalation, like the conversion of steam into water; but this is not all, the moral purity of the Spirit is directly compared with the physical purity of the dew. Can anything be more preposterous? We may as well compare the weight of an argument, with the weight of a piece of lead. sides the transition of metaphor, employed by our That the Spirit is the "life of Jesus Christ," is author, by which the Spirit is first represented as a gas plainly the doctrine implied here, a doctrine which and then as a liquid, the infidel comparison of "spirimakes him neither man nor God, but a mere phantom tuous" with "spiritual,' is almost provoked by its comof the imagination. It makes the Spirit, also, to be a parison with the "dew"; and thus religion is put to mere emanation from God, which animates, revives, and shame in the house of her friends. This unfortunate purifies all men, Christ being reckoned among the metaphor is continued in the last line, and in the next number, with this exception, that the Spirit supplied The holiness" of the Spirit is sought to be the place of the human soul. This is one of the ano-revealed "in strength," instead of "in the heart" of malies of the modern pantheistic doctrine, that God the worshipper. He then goes on to say:animates all things, and that we are all only so many different manifestations of the Divinity, ultimately to be absorbed into him, so that he may indeed be all in all, but in a sense very different from that which is intended in the Word of God. How contrary the doctrine here implied by the language of our author is from that of the New Testament, may be learned from the words of the apostle John: "In him was life"; and from his own words addressed to the Jews: "I lay down my life for the sheep. I lay down my life, that I might take it again. No man taketh it from I lay it down of myself. I have power to lay it down, and I have power to take it again.'

me, but

The attempt which the author has made in this verse, to make it appear that Jesus Christ derives his life or existence from the Spirit of God, just as Adam did at first, or as any of the children of men do now, cannot be too strongly deprecated. This attempt, whether intended or not, is manifest from the words employed; and the author must not wonder if Christian men, jealous of the glory of God, and of Christ, who is the "brightness of his glory, and the express image of his person," should condemn the use of such language, and attribute to him the sentiments which naturally flow from this use, or rather abuse, of words.

The fourth verse, like those which precede it, contains also some errors which it is necessary to point out:

"The purest airs are strongest too,
Strong to enliven and to heal:

O Spirit, purer than the dew,

Thine holiness in strength reveal."

verse.

"Felt art thou, and the heavy heart

Grows cheerful, and makes bright the eyes;
Up from the dust the enfeebled start,

Armed and re-nerved for victories."

Now we know that it is inspiring draughts of wine which makes the heavy heart grow cheerful, and brightens the eyes; and therefore, to compare the effects of the operation of the Holy Spirit of God on the mind, with the effects of wine upon the frame of man, is, to say the least of it, a monstrous, if not a blasphemous comparison, and one quite unbecoming any one who has a reverence for that Spirit, and believes in his holy and divine influences. The extension of this comparison to the case of the enfeebled combatants in fighting or in war, who are revived by copious draughts of the same beverage, would make us think that we are reading the Iliad of Homer, or the songs of Bacchus, rather than the sacred aspirations of a soul humbled before God on account of sin, and comforted by his Spirit while passing through the depths of holy and sincere contrition, produced by his heavenly illumination.

sixth verse, in the comparison of the effects of inspiring The unfortunate metaphor is still continued in the draughts on the wine-bibbers, with the subjects of the Spirit's influence :—

"Felt art thou, and relieving tears

Fall nourishing our young resolves;
Felt art thou, and our icy fears,
The sunny smile of love dissolves."
The maudlin sensibility, and the mock heroism which

arise from indulgence in strong potations, are represented as the results of the Spirit's convictions, instead of that holy joy which flows from the relief of a burdened conscience, through the sanctifying influence of the Spirit and the Word; "relieving tears" and "young resolves," are put instead of "humble and grateful praise," or "earnest thanksgiving and prayer." The sudden transition from the metaphor of "felt," or palpable "Spirit," to that of "the sunny smile of love dissolving icy fears," shews such a want of connection and sequence in our author's mind, such a want of dignity of language, and such a confusion of ideas about the true source of Divine love, that we wonder any one can admire his poetry, and much more that his admirers should be found among the ministry.

The extraordinary jumble of misapplied metaphor
contained in the seventh verse, requires to be noticed as
much as any that have fallen under our observation :-
"O Spirit, when thy mighty wind,

The entombing rocks of sin hath rent,
Lead shuddering forth the awakened mind
In still voice whispering thine intent."

:

"the

we suppose means "the shining of the Sun of righteousness " in the heart. To this great source of light, mental light, and consolation, we think that the soul must come "joyfully," instead of "tremblingly," as our author hath it. True converts to the religion of Jesus have joy and peace in believing, and their joy no man taketh from them. In addressing the Spirit, the author prays that he would say to the trembling and stranger soul, "These thy friends." Of whom does he speak? The members of his congregation, or relieving tears" and young resolves," of which he had spoken in the previous verses? We cannot tell what he means. We hope he knows himself. Again, "This thy way." What way? We know of no way for the trembling soul, but Jesus Christ! He is the way, and the truth, and the life. But of this way, he has not spoken one word. The gospel, which he holds forth to a sinner, in this sacred song, is a Christless gospel; and its theology is a Christless theology. The Spirit exhibited in this song, and no doubt intended for the Holy Spirit, is a mere creation of his brain. There is no recognition of the Father and the Son. There is a negation of God, as well as Jesus, the Immanuel, God with us. Truly this is negative theology! The Spirit is, lastly, entreated to say to the stranger soul, "Yonder is thy celestial home." We suppose the author, on reading this line to his congregation, would point with his finger to heaven, to "the world-covering skies," and this action would be admired as a specimen of his holy aspirations on their behalf! He is evidently a worshipper of nature, and this action is so natural, that we can remember having done it even in our childhood! His aim is, no doubt, to teach his hearers

In the old Testament, we read that "the Lord passed by, and a great and strong wind rent the mountain; and brake the rocks in pieces before the Lord; but the Lord was not in the wind." Our author's first figure in the preceding verse is evidently borrowed from this passage in the life of Elijah; but he has drawn the very opposite conclusion to that which Holy Scripture states was the fact. He leads us to believe that in such a mighty wind as rent the rocks, the entombing rocks, the Spirit of the Lord was present; but the Scripture says expressly, "The Lord was not in the wind." Many are the mighty winds of terror and alarm which burst upon the heart "To rise from nature, up to nature's God." of the sinner, the entombed rock, not the entombing But we fear, from this specimen of his hymnology, that one; but how few, how very few produce conviction he wishes them to rise through nature up to nature's and repentance; it is only "the still small voice" of God. To rise through Jesus would be better still. Inthe gospel that melts this rock, and changes it from a deed this is the only way. "He that believeth on the heart of stone into a heart of flesh. Then the Son hath everlasting life: and he that believeth not awakened mind," instead of being "led forth shud- the Son shall not see life; but the wrath of God abidering," comes forth rejoicing at the prospect of pardon deth on him." and acceptance, through Him who died for it and rose again, through the atoning blood of the Saviour. That the Spirit should, at the same moment, be "a mighty wind" and "a still voice whispering its intent," is such a contradiction of metaphor, that we are surprised it did not strike the author himself, let alone his too partial friends, before his poem, or song as he calls it, saw the light.

The meaning of the last verse is not only obscure, but positively incomprehensible, on any principle of the clear interpretation of words.

"As to the sacred light of day,

The stranger soul shall trembling come,
Say, "These thy friends," and "This thy way,"
And "Yonder thy celestial home."

The author appears to have left "the awakened mind,"
and by an uneasy transition passed on to "the stranger
soul." What this "stranger soul" is intended to
represent, we know not; but it surely cannot be "the
awakened mind," which ought, after conviction, to be no
stranger to "the sacred light of day," a metaphor which

From the dark and dreary song which we have thus carefully but painfully reviewed, we turn with satisfaction and delight to the consideration of the poem entitled "Emmanuel," which in the preface owns the noble name of Paget. The contrast indeed is great. The former is addressed to a spirit, the spirit of nature, a spirit not revealed in the Bible; the latter to Emmanuel, for whom the Bible was written; for "to him bare all the prophets witness"; and "the testimony of Jesus is the spirit of prophecy." The commencement of the preface at once explains the author's views, and contains more lovely gospel truth in a few lines than can be found in whole cartloads of Rivulets.

"How often is it that the true Christian lacks peace, from not seeing that all our salvation and all our peace are to be found in the knowledge of Christ himself, in the knowledge of that One, the dignity of whose person gives value to his sacrifice, in the knowledge of One who has a heart to sympathize with the tried and tempted soul. What a person must He be of whom it is written, "Acquaint now thyself with Him,

and be at peace."
Simeon's faith his anointed eyes rested on the Per-profession :-

Here was the resting place of and that modern Christianity consists chiefly in mere

But

that he gives;

His Word demands subjection of the will;
His Spirit works it by the Word;

And in his light shall we see light, who look to Jesus risen,
And bow to him who doeth all things well.

whilst at Jesu's feet, at Jesu's cross, we love to trace our
blessings to their source.

Solemn the contemplation, and not more solemn than 'tis true,
That the manifestation of himself, in ages yet to come,
Demands th' eternal punishment of those
Who hear of Christ, and yet reject God's counsel 'gainst them-

son of the infant, Christ; in Him he saw God's sal-"Think not to read Jehovah's mind by any other light than vation; and while occupied with Him he was at peace. This is the place to which the Spirit ever leads the sinner." The poem is one continued piece of about 27 quarto pages, written in blank verse. The lines are not confined to a given number of feet: a plan which gives more scope to the writer, and does not tie him down to the necessity of lopping off the very word or words which would most clearly convey the truth in the most appropriate language. The reader who has looked in vain for some positive Biblical theology in the songs of "The Rivulet," will find it here in almost every line; for it teems with the richest truths of Scripture concerning the person and work of Christ, the sanctifying unction of the Holy Spirit, and the ineffable love of the Father. The following is the second paragraph of this truly Christian poem :

"EMMANUEL! What is there not infolded in that name!
If but in weakness, fain would I speak a word for thee:
O let thy Spirit all my thoughts control,
That I may not dishonour thee,

Who art so worthy of all praise.

As softly runs the stream from cool Shiloah's spring,
So flows the peace of God in that believer's breast,
Whose heart the Holy Ghost has made his dwelling-place,

Revealing Jesus there;

And giving him in all the confidence of faith,

To rest upon the record and the oath of God, That he to us hath given eternal life,

And this life is in his Son;
[sake."
Whom gladly he receives the sinless sufferer for the sinner's
The reader who looks back to the second and third
verses of the first song in "The Rivulet," and compares
it with the following extract, will be able to see the
difference between the expression of the wishes of the
mere worshipper of nature, or of the supposed great
spirit of nature, and the expression of the actual feel-
ings of the true believer in Jesus, the worshipper of the
Father, the Son, and the Spirit, the one eternal God:-

"O yes: when self-condemned, when press'd with care,
Or harass'd by th' unwearied malice of our ever watchful foe;
Where should we seek relief, where rest our tempted souls,
But in the name of JESUS?

--

That tower so strong, wherein the righteous enter and are safe.
Yes; through grace, I love the name of JESUS:

His heart is used to sympathy;

He sees the struggles of the inner man, press'd with the bur. den of the flesh;

selves;

No pardon can there be, no rest, no ease from bitter gnawings
of the never-dying worm,
For those who trample under foot the blood of Christ, and treat
it as an unholy thing.

If angels keeping not their first estate,
Are in everlasting chains reserv'd;

And Sodom and Gomorrah are for an example set
To those who after should live ungodly,
Suffering the vengeance of eternal fire;

Where will they appear who name the name of Christ,

Yet cleave to that from which he died to set poor sinners free; Who rest with name to live, in form of godliness, and yet deny the pow'r;

Lovers of pleasure still, and not of God!"

We have not space to make more extracts from this excellent poem; but could we do so without transgressing the rules of propriety, we would insert it entire. In the subsequent parts of the poem, the glorious divinity of Jesus is asserted and proved; his manhood is demonstrated; his power to save exhibited; his second advent, with the rapture of the saints, anticipated; and his own guidance of his true church to the end, through the operation of the Holy Spirit, inculcated and defended.

To the poem, are added five appendices, which render the work a complete, but short body of the true spiritual theology of the New Testament. The heads of these appendices, are the following: A. On the various significations of the term person; B. Self-manifestation God's great object in creation and redemption; C. On the Person, subordination to the Father, and sufferings of Christ; D. the risen life of believers, and the mystery of the present dispensation; E. The Godhead of the Holy Ghost. The bare enumeration of these heads is sufficient to shew the value of this book, independently of its merits as a poem. It is indeed a high and refreshing consolation to the small body of true believers in Jesus, that while Laodicean lukewarmness exists in the church, coldness and formality among professors, gross error and infidelity among the public, and negative theology among the Dissenters, yet there are a few who know and love the truth, This poem contains a Scriptural glance at the true his-and who are willing to defend it by their pen and tory of the origin of evil, a problem which puzzles and their personal influence. While, therefore, a Lynch defeats all the reasonings of the natural man. The pours forth his unmanly and unchristian rhymes for the solution of this problem, difficult as it is, becomes easy use of the members of a professing Christian communito the man well instructed in the things of God. The ty; let us rejoice that a Paget issues a divine poem following doctrines are well put forth in our next ex-full of Christian truth, instruction, and consolation, for tract, that the Scriptures alone are sufficient for the the use of the poor and despised followers of Jesus, in explanation of the mysteries of the kingdom of heaven, this day of lofty pretensions and hollow professions; that the punishment of the wicked must be eternal, this day of men who say and do not-who say to their

He hears the intercession of the Spirit; helping us in prayer;
And, touch'd with the feeling of our infirmities,
Forth from his yearning bosom plucks the ready hand-
Places beneath us his everlasting arms;
And through the unction of the ever blessed Spirit,
Gives us in th' exercise of faith, to realize

Near communion with himself."

brethren in tribulation and distress, "Depart in peace, be ye warmed and filled"; notwithstanding they give them not those things which are needful to the body: this day of men who subscribe largely and nobly to any public undertaking in which their names may appear as supporters and donors; but who will not give a single sou to a Christian brother in a case of necessity, because they never attend to any private applications!

Original Contributions.

THE MILLENARIAN QUESTION.

second coming, and characterized by his reigning along with his risen and glorified saints over Israel and the nations of the earth. You will not suppose, from this statement, that I undervalue the confirmation afforded by the Apocalypse of doctrines previously revealed, or the precise instruction of ch. xx. as to the 1000 years' continuance of Christ's reign. That against which I protest is, the representation that this passage is the seat instead of a seat of the doctrine in debate.

It was with sincere pleasure that I found on pages 40-54, the distinct recognition on your part of an approaching crisis, "when God will take the cup of trembling out of the hand of the Jew, and put it into [The following letter was addressed to the esteemed author the hand of the Gentiles that afflicted him."" You of a volume, entitled "The Flight of the Apostate." A Poem in three Parts. By the Rev. H. NEWTON, B.A. Wertheim and say, "Whether we turn to the old or to the New TestaMackintosh, London. Its merits as a poem it would be out of ment, we read of a time (immediately preceding the the writer's province to discuss. It was on account of a long triumph of the gospel) of trouble, such as never was and ably written note it contains on the millenarian question, since there was a nation even to that same time." that the volume was shewn to him by its author. The following "We have repeated intimations in Scripture," you say, letter was written in reply, and as it discusses questions of "of a grand crisis, a final and decisive controversy, a general interest, it is presented without alteration to the reader.] day of retributive judgment upon nations, which have MY DEAR SIR, -I have read with interest and put the last insult upon his truth." You quote the attention, not only the notes you had marked for my passages, "I have trodden the wine-press alone," &c., perusal, but the entire volume of which they form a "For the day of vengeance is in mine heart, and the part. The notes contain as condensed a view as I have year of redeemed is come." "It consists," you my ever met with, of the argument against pre-millennial- observe, "of judgments, unlike preceding ones, by ism. Should you find time to read "Plain Papers on which the inhabitants of the world learn righteousProphetic Subjects," I think you will see that I have ness.'" You speak of it as "connected in many places there replied to almost each point touched upon in your with the fall of Babylon, almost everywhere characterized notes; but as my replies are scattered through the by surprising rapidity, and accompanied by a prophecy volume, I will endeavour as briefly as I can to state of the restoration of Israel; so much so, that these why your arguments fail to convince me of the justice events have been always apprehended to be synchroof the conclusion at which you have arrived.

nous."

You add a series of quotations from Isa. xiii. xiv., xxiv.—xxvii., xxxiv.; Jer. xxiii., xxv., l., li.; Ezek. xxxvi., xxxix.; Joel iii.; Mic. iv., v.; Zeph. iii. 8, 9; Hag. ii.; and Zech. i. 15-21, xii. 2, and xiv. 13.

In the first place, I demur entirely to the statement (page 101), that "the seat of the theory of the personal millennial reign of our Lord upon earth is acknowledged to be in Rev. xx. 1-10." That this passage treats of the subject, all who hold the doctrine of the personal It was not from Rev. xx. that I received pre-millenreign will, of course, admit; that it supplies the in- nial views, however confirmatory of those views that struction as to the period of that reign, from which the chapter may since have proved. It was from the many distinctive word "millennial" is drawn, is undoubtedly passages which treat of that solemn crisis, your expectrue; but to say that "the seat of the theory ""istation of which is so forcibly expressed in the above acknowledged to be in Rev. xx.," is not correct. It quotations. I found links of connexion between these represents us as acknowledging what we not only deny, and many New Testament passages, which left no doubt but are prepared to disprove; viz., that it is from on my mind that not only do Israel's restoration, judgthis passage exclusively or pre-eminently, that the know-ment on the Gentiles, and the universal triumph of ledge and proof of the doctrine is to be drawn. For truth and righteousness, synchronize with each other, myself I can truly say, that except as to the single point of duration, it was not from this Scripture more than others, or so much as others, that my own belief of millenarianism was derived; and as to the point of duration, my views underwent no change when the pre-millennial doctrine was received. I believed in a thousand years of blessedness on earth before I saw that it was to be introduced by the personal coming of our Lord Jesus Christ. The attempt to make the whole question turn on the interpretation of Rev. xx., is, in my opinion, much more common than just. Had it pleased God to withhold that chapter, or even the entire book of Revelation, the proof would still, it seems to me, have been complete and decisive, of a long period of universal righteousness and joy introduced by Christ's

but that the synchronism includes another event, the most central and majestic of all: the second coming of our Lord Jesus Christ himself. In proof of this, allow me to call your attention to one or two of the passages you quote, along with the connected passages in the later volume of inspiration.

One passage to which you refer is that in Daniel's prophecy, in which he predicts a "time of trouble, such as never was since there was a nation, even to that same time." Happily, I have no need to prove to you that this does not refer to the time of Israel's overthrow and Jerusalem's destruction by Titus, but to the yet future, though rapidly approaching time of Israel's deliverance and restoration. This you believe and maintain. In quoting Daniel's words you insert an