Note: It may be added, that according to our exposition, Rev. 16: 12. describes the discovery of the passage round the Cape of Good Hope.

NOTE (E.) P. 114.

The immense population and resources of China, render it a matter of incalculable importance, to themselves and to the world, that Christianity should be introduced, without those scenes of dissention and bloodshed, which have usually attended its introduction in considerable nations. I cannot but doubt entirely, the morality and policy, in reference to the accomplishment of the object, of introducing religious publications, into this empire, contrary to the laws. All would admit, I conclude, that a missionary might not procure a subsistence by stealing from those heathen, whom he wished to convert. Yet are not the injunctions in scripture, against disobedience of the magistrate, as peremptory and unqualified, as those against theft. In the former case, a missionary might argue, with at least equal plausibility, I only take a portion of the superfluous goods of this man, which were acquired by fraud, and which will be a snare to him and his children, and am thus enabled to preach the gospel to thousands, and perhaps may save the souls of many. Nay further, it might be said, it has always been deemed allowable to take the property of others, for the immediate preservation of life; but here it is taken, to save themselves from spiritual death. Yet why is a violation of the Divine precept, in the one case, deemed dishonorable, utterly inadmissible, and in the other, of no account. The solution is doubtless to be found, in that natural propensity to insubordination, and those vague conceptions, as to the duty of submission to the powers that be, which are so generally prevalent. Yet it would doubtless, be found impossi

ble, aside from the commands of scripture, to give any satisfactory reason, why the rights of self-government, in an independent nation, should be deemed less sacred than those of property, in individuals of that nation. The example of the Apostles can no more be urged, than that of the Israelites in exterminating the nations of Canaan. The Apostles were inspired men, specially authorized to introduce Christianity, at a peculiar conjuncture, by the only practicable means. They wrought miracles in proof, not only that the gospel which they preached, was, indeed, of Divine original, but that they were duly commissioned to preach that gospel, and that they preached it in its purity. Is there not reason to fear that the methods now pursuing, may lead to results, which will be fatal for a time, to the cause; and which humanity will long deplore. We may be sure, that during the two thousand years, almost, since the promulgation of Christianity, the fittest and best time, for the conversion of this nation, has not arrived.

NOTE (F.) P. 118.

It would not comport with the plan of the present work, to examine the question of the possibility of blame-worthiness, or criminality, in the moral (not legal) sense; and which, Mr. Owen denies. I would only observe, that before Mr. Owen's doctrine can be supported, even upon natural principles, it will be incumbent on him to explain the phenomena of remorse. Those distinguished individuals, to whom he refers, as having been, from age to age, aware of the errors of existing systems, have believed, with scarce an exception, that it was no less a native sentiment than regret, hope, pity, &c. Setting the question of blame or criminality, for the present, entirely aside, the scriptures carry the doctrine

of circumstances, into a future state. They assure us, that those who die under certain circumstances, will be forever deprived of unspeakable advantages, which, under other circumstances, they might have enjoyed. And they profess to make us acquainted with those circumstances, by which these advantages may, in all cases, be secured.

NOTE (G.) P. 120.

Should these pages meet the perusal of Mr. Owen, let me indulge a hope, that they will give him a better opinion of the Bible, than he has hitherto expressed. What a strange anomaly would it present, if an individual, thus honorably distinguished by one of the prophets, and alluded to, in a manner scarcely less unequivocal, by two of the others, should continue to doubt the inspiration of these men. Mr. Owen complains of inconsistency. Let me assure him, as the testimony of one, who has spent considerable time, in a careful examination and comparison of the scriptures, and under circumstances, in some respects, peculiarly favorable, that this inconsistency does not exist. That it is to be found, only in the systems, or their progeny, which were formed in those ages of darkness, when the early simplicity of the gospel was lost, and had scarcely begun to be restored, by the progress of a conclusive logic. I would insist, no less than Mr. Owen, as a preliminary to receiving any alleged system of revealed truth, upon its agreement with itself, and with all known facts. And I do not hesitate to affirm, that upon this basis, the scriptures are worthy of credit. Of the supposed discrepancies, nearly all may be satisfactorily explained. The few which cannot, (I believe there is not one in the prophetical writings,) are caused by errors of transcribers. Some few of these were to be expected, considering the past history of the sacred text; and doubtless, in all

cases, (certainly in all which are in the least material,) the right reading will be restored. The multiplied coincidences, on the other hand, between writers so remote from each other as to time, so diverse in respect of rank, acquirements, &c. aside from PROPHECY, can be accounted for, only on the hypothesis of inspiration.

NOTE (H.) P. 126.

I am willing to believe, that the Gothic style of architecture, so fruitful in ennobling and sublime associations, was first employed, as is alleged, with considerable probability, in England; and that one of the earliest distinguished applications of it, consisted in the repairs, about the year 1180, and which are still extant, of the metropolitan cathedral.

NOTE (I.) P. 127.

While I am writing, July 1831, we are in suspense whether the contemplated reform, so called, of Parliament, will be accomplished. It might be deemed prudent for me to avoid giving an opinion on this subject; but as I have a decided one, to which I have been led, by observation, and by just views, as I believe, of scripture; and as I believe the question to be one of vital importance, in reference to the future progress of the British empire; I know not why it should be withheld. I do not hesitate then, to express an entire conviction, that the proposed measure will not have the slightest tendency, to relieve the national distress, or even to allay discontent. The reasons for this opinion will be given in another place. Of course, I speak generally, and not of particular evils, or particular causes, (real or imaginary,) of uneasiness. If the change take place, I must consider it as the intention of Providence, that the people shall

be convinced, practically, of its utter inefficacy. Did I not believe, that England is specially under the Divine protection, that she will be preserved, and that the institutions spoken of, will be transmitted, without material change, to the millenial age, as a most precious inheritance; indeed, that their existence is essential to the introduction of the millenium; I should regard the measure, particularly if carried to any considerable extent, as fraught with peril to the government, and to the established church, and as throwing an ominous shade over the glorious prospects of the nation. -It should seem that its extreme INJUSTICE and IMPOLICY, in view of prospective contingencies, must be admitted, by the most sanguine advocates of reform, upon a little consideration.

NOTE (J.) P. 151.

It is shewn in the comment on this passage, that it is a figurative Zion and Jerusalem, which is intended. The remainder of the chapter evinces this conclusively. In verse 5, the house of Jacob are exhorted to walk in the light of the Lord, along with the other nations. Verse 6-9 describe the condition of the restored Jews, previous to the civil war. The following verses describe the fall of the individual system in Palestine, (immediately after which this vision commences,) and elsewhere. Mount Moriah and mount Zion were different portions of one mountain, within the walls of Jerusalem. Upon the former was the ancient Jewish temple, and upon the latter, the royal palace. It is obvious that the words in the quotation above, the mountain of the Lord, allude, (figuratively, not directly,) to the entire mountain. In the comment upon this passage, I have endeavored to shew, that the mountain of the Lord is the social system. It rises in the midst of Jerusalem, or, the English church. As a