locality, including within their pale only a part, and that a small part of the spiritual church of Christ, we must dissent from his view of this text. An olive tree, says Mr. F. means a church, a certain distinct human community. This is its universal meaning, and that not at a particular moment, but as a general principle. The two olive trees mean two distinct ecclesiastical communities, and between the years A.D. 604 and 1864, these two distinct ecclesiastical communities which thus stood before the God of the earth," were the Waldensian and the Albigensian churches. They were none other, they could be no other. Then we ask, when Zechariah the prophet, in the year B.C. 519, long after the kingdom of Israel had been entirely taken away and rooted out, when he, in the second year of Darius, sees "two olive trees" stand before the Lord of the whole earth, what were the two churches which were then thus symbolized. We shall hardly be told that these were the Albigenses and the Waldenses. But what churches, what ecclesiastical communities were they?

To the general interpretation that the olive trees and the candlesticks denote churches we subscribe; but we object to this strict literal interpretation of the circumstances of the symbol. In the first chapter of the Apocalypse, we read of seven candlesticks, signifying seven churches, standing before the Son of Man. These seven churches are afterwards named. But are we to conclude therefore that no churches were in existence at that period but the seven churches of Asia? or are we to suppose that these

seven

churches were held in higher regard by Christ than any other upon earth? In the present chapter we hear of "the two candlesticks," but are we to imagine that no more were to exist during the 1260 years, or that these two were to enjoy any peculiar precedence or

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distinction. To our minds the expression "my two witnesses": conveys rather the general idea of a number, very small, but yet sufficient. The Levitical law required, as we know, two witnesses, and we can imagine that it is here referred to: God would maintain on the earth, for the whole term of the 1260 years during which the holy city should be trodden under foot, a small company of faithful witnesses for his truth, but so small a number as to be barely sufficient at all times to testify against the ungod liness of his enemies; and just sufficient, also, to transmit from one age to another, the knowledge of his truth.

And, first, we do not see that Mr. Faber has even found the two churches, upon whose existence he lays so much stress. They must be, he says, two distinct ecclesiastical communities, which should, eminently, and in their corporate capacity as churches, bear their testimony throughout the entire period of the latter 1260 years." These are his own words, and we ask, how do the Albigenses meet this description? Of the distinct existence, the faithful witnessing, and the continuance throughout the entire period, of the Waldenses or Vallenses there can be no doubt. But where, from the thirteenth century to the present day, a period of six hundred years, do we find the Albigenses, as a distinct ecclesiastical community, witnessing, in their corporate capacity, against the

abominations of Rome? Where,

in short, do we find the Albigenses at all. Might we not, for centuries past, have enquired with as good a chance of success for a Lollard, or a Paulician, or one of the Cathari? What is Mr. Faber's own language respecting them. He writes thus, "If, as Usher thinks, the Albigenses became a distinct church by branching out from the Vallenses; the two finally became one, when the Albigenses, expelled from France by the crusades in the thirteenth century, joined and were absorbed by their ancient parent church in Piedmont." So that these two distinct communities, which were witnessing and are to witness, according to Mr. Faber, until A. D. 1864, in their separately corporate capacity, are actually discovered to have become one above 500 years since ; and there has been in fact during all that long period, one and one only of these two witnesses, enjoying a distinct, corporate existence.

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But if Mr. Faber should argue that the distinct existence of the Albigenses during the earlier half of the 1260 years, and their subsequent junction with their sister church of Vaudois, which latter maintains its existence to this day, if he should contend that this dormant kind of existence, after being merged in another body, suffices to entitle the Albigenses to the character of a distinct church, maintaining its testimony throughout the whole of the 1260 years, then— he will find it difficult to show that the Albigenses and Vallenses were the only two churches answering to this description. The Albigenses were not a national church, they were not even a provincial church; they were merely a sect of what the papists called heretics, who were found in a district of the south of France, and were sometimes called after the town of Albi, and frequently by other names. Now if this sect or body of people extirpated as they afterwards were, and merged among

the Waldenses or Vaudois, if these are held to be a distinct church according to the meaning of the passage before us, why may not the Paulicians, the Cathari, the Lollards, and other similar bodies who have at various periods shewn themselves in Europe, and who have, like the Albigenses, been extirpated or "merged" in other sects, why should these also not be counted as churches? but if so, what becomes of Mr. Faber's assumption, that " exactly two churches, and only two churches" answering to this prophecy are to be found?

Thus, while we look upon the Albigenses and Waldenses as unquestionably included in the symbol of the Two Witnesses, we cannot agree with Mr. F. as to their exclusive and paramount title to the sole possession of the symbol. We do not conceive that “two churches, or two distinct ecclesiastical communities," must be found, in order to the correct explication of the prophecy; nor do we believe that exactly two such churches, and the only two, are to be met with in the Vallenses and Albigenses.

The scheme of General Burn and Mr. Irving is, we apprehend, of still less feasibility. The Two Witnesses, according to them, symbolize the Two Testaments, Old and New, into which, let it be observed, the practice of mankind, and not the command of God, has divided our Bibles. Now, in the first place, we can never allow the propriety of interpreting a prophecy by so very casual a circumstance as this. The revealed word of God is one book, not two; and if it must be described by its parts, then the most correct description of it would be that which should be founded upon an enumeration of the several inspired writers from whose pens it was given. But before we can take a book or books as the object symbolized by the candlestick and palm tree, we must forget the distinct and positive interpretations

which are repeatedly given of these figures in Holy Writ. "The seven candlesticks are the seven churches," says the divine interpreter in the very first chapter of the Apocalypse; and having this infallible guide, we look no further.

Our own view of the passage before us, is well expressed by Mr. Cuninghame.

"The true spiritual church of Christ, or collective body of the faithful, is here presented to our view under three different emblems. First, that of two witnesses prophesying in sackcloth, the garb of mourning, during the period of one thousand two hundred and sixty days, and testifying against the general corruption and degeneracy of the professing church: secondly, under the symbol of two candlesticks, as holding forth the light of truth to a world involved in spiritual darkness: and, thirdly, as two olive trees, to denote the abundant supplies of the holy spirit, at all times given to the true church. The

meaning of the whole passage is, that in the midst of the general corruption of the visible church, God would raise up a small number of faithful men, a truly spiritual church, that should witness for the truth during the whole period of one thousand two hundred and sixty days, which is the same as the forty-two months, when the Gentiles were to occupy the holy city. To quote the words of Gibbon'The visible assemblies of the Paulicians or Albigenses were extirpated by fire and sword; and the bleeding remnant escaped by flight, concealment, or catholic conformity. But the invincible spirit which they had kindled, still lived and breathed in the western world. In the state, in the church, and even in the cloister, a latent succession was preserved of the disciples of St. Paul, who protested against the tyranny of Rome, embraced the Bible as the rule of faith, and purified their creed from all the visions of the Gnostic Theology.'"

MY DEAR FRIEND-I regret that you should entertain so obscure a view of the purpose of the Almighty, for nothing but benignity can emanate from it.

Does it not strike your mind upon calm reflection, that without a purpose this world would not have been called into existence, that a Saviour would not have been provided, that the Comforter would not have been sent, that the gospel would not have been preached ?

I should weary your imagina tion by enumerating the blessings which are the offspring of the purpose of God; suffice it to say. that all the good with which this world has been, or shall be, visited, flows from a divine purpose.

In your daily converse with society, you do not discover any

intelligent person setting about a great undertaking, without first laying down a plan; this you approve and will you concede that frail man, which you would not concede to infinite wisdom? Pause then before you imbibe a sentiment so derogatory to the Divine Being.

If He who has spangled the Heavens with lights, who has sprinkled the Earth with blessings, and given to the seas their bounds, hath done it by a plan; suppose you that He went forth for the salvation of his people without a plan? But I anticipate a little confusion in your mind upon this subject, which I will endeavour to remove. The purpose of God involves his foreknowledge, but his foreknowledge does not involve his purpose; to suppose this would

be to make him the author of sin, a sentiment which is to be deprecated as blasphemous in the highest dégree.

To make this plain by common analogy, let me suppose that I know an individual of dishonest principles, and I say of him that he will steal when an opportunity offers, but it is not my knowledge of his character or prediction of his crime that will oblige him to steal.

To trace good and evil to the purpose of the Almighty, is contrary to sound doctrine. James i. 13, 14, 15. Hosea xiv. 1. Isaiah xliv. 20. Again, it is alike contrary to common sense, for as Toplady observes, "Sin is a thing purely negative, and therefore can have no efficient cause."

Hence we have sin in Scripture compared to a debt, and to a falling short of the mark.

Besides it were needless to predispose man to do that which his sinful nature disposes him to do.

Sin is his element and bis aliment. He is an enemy to God, and therefore an enemy to himself.

He is in a spiritual sense a suicide, more awful still a deicide, for the language of his heart is, "Cause the holy one of Israel to cease from before us."

I hope I have said enough to remove your objections against the purpose of the Almighty, in which there is nothing to discourage you, but every thing to encourage you in the attainment of first principles which, if we deem necessary in human science, must be imperiously necessary in the holy science of religion.

But I will attempt, my dear friend, to place the subject before you in another light.

The law of our native happy land, is the innocent occasion of transgression, but it would be monstrous indeed to charge the legislature with the daily violations of the law.

· Upon whom then are we to fix

transgression in a higher sense? certainly not upon the law of God, for it is holy, and the commandment holy, and just, and good, but upon the lawless and disobedient. Let this truth be engraven on your heart, that sin can have no other source than the creature, and that salvation is of the Lord.

In conclusion, I would offer you a word of caution, lest you should be startled at hearing statements of truth addressed to the elect exclusively; those ministers who adopt this mode of preaching, say in their way, It is not meet to take the children's bread, and to cast it to dogs." We have special invitations and promises for special people.'

You will have need to be on your guard, lest after hearing such preaching, you should write bitter things against yourself, and assent to Satan's charge, that you have not the spot of God's family.`

But my dear friend, while such promises as Isa. xlvi. 12, and lv. 1, 2, 3. John vi. 37. Joel ii. 32. and Rev. xxii. 17, are presented to your attention, fear not. If you have been led by the Holy Spirit to see and feel the evil of sin, if blessed with faith in the Lord Jesus, and repentance towards God, you will learn to identify your election in your repentance, and will feel disposed to pity and pray for those teachers who would attempt to make the secret purpose of God, instead of the revealed will of God, their rule of preaching.

The gospel meets you on the ground of your responsibility and your wants. May the Lord who opened the heart of Lydia to attend to the things which were spoken of Paul, open thy heart to welcome all his truth, that you may learn the doctrines of the gospel experi mentally, and realize all that is comprised in that promise, **All thy children shall be taught of the Lord, and great shall be the peace of thy children." VIATOR.

THE following extracts from the Epistle of the yearly meeting of Friends, appear worthy of notice, at the present moment, by Christians of other denominations.

DEAR FRIENDS, -Feeling our hearts warmed with love towards our brethren and sisters, wherever situated, we do not hesitate again to salute you; and to express our desire and prayer, that grace and peace may be multiplied unto you from God our Father, and from our Lord Jesus Christ.

While thus assembled in large numbers, we have been led to feel for those of our dear friends who are scattered in solitary places, and who are accustomed to meet for the purpose of worship in very small companies. May such be encouraged to a persevering diligence in the performance of this Christian duty.

It is consoling to remember that God is every where present to bless his faithful children, and that our holy Redeemer manifests himself by his Spirit to the two or three who are gathered together in his Dame. Many valuable members of our society have been trained for usefulness, by the divine hand, in very secluded situations; and the consistent example even of a solitary individual may be of great use in promoting the cause of faith and righteousness. As such endeavour to maintain their religious principles faithfully, others may in the end gather round them.

We would remind our beloved brethren, that unless we are pressing forward toward Zion, the city of the living God, we may soon lose our remaining strength, and become immersed in the spirit of the world. How earnestly will they who are seeking to make progress in the spiritual course, ask and wait for that holy aid which constitutes the life and strength of the renewed soul! It was by a constant refer

JULY 1831.

ence to the Spirit of Christ in the heart, that our early predecessors were enabled to support their Christian testimonies under severe persecution; as well as to maintain that standard of Christian principle by which they obtained, from those who injured them, so high a character for strict veracity and integrity in all their transactions. We intreat you, dear friends, to consider whether the Lord is not requiring of us, individually, a fuller surrender of the natural will, a greater degree of decision in giving up all for Christ, and a more ardent pursuit of heavenly things" If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God,"

A just view and full belief of the astonishing fact, that God sent his only begotten Son into the world to save us, is we believe suited beyond all other things, under the power of the Holy Spirit, to humble us in a sense of our own corruption, and to excite in our minds fervent gratitude towards the Author of all good. Under the influence of this gratitude, may we all devote ourselves without reserve to the service of our Redeemer ! When love for Christ has expelled from our hearts the love of the world, we shall no longer go halting on our way in a condition of weakness, but shall experience growth in grace, and in the knowledge of our Lord and Saviour Jesus Christ.

We have been once more led to take a view of the responsibility which attaches to parents and heads of families. To train up our chil dren, servants, and those under our care, both by example and precept, in a religious life and conversation, consistent with our Christian profession, is a duty of a very serious nature. We beseech our dear friends to reflect on its vast

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