sible, at the proper time, some mark for its commencement." I say, sir, that I was struck with this passage; and the more so, because I had arrived at the very same conclusion with Mr. Cunningham, (as far as respects the commencement and the termination of the period of 2300 days), by exactly a contrary process. This process and its result I shall now detail; and if you should judge them worthy to occupy a column in the Christian Observer, I shall feel my self honoured by their insertion. The words of the prophecy are as follows. "Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed." Let it be observed, that the question here asked is, "How long shall be the vision concerning" (not the ram but) "the daily sacrifice and the transgression of desolation?" Now, in the 15th verse of the 24th chapter of St. Matthew, (see also Mark xiii. 14.) we find our Saviour giving the following notice to his disciples, "When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, standing in the holy place, (whoso readeth let him understand), then let them which be in Judea flee unto the mountains."--St. Luke records this warning of our Lord in rather different terms. "And when ye shall see Jerusalem encompassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judea flee to the mountains." From these two passages it is evident, that the " abomination of desolation," and the armies that encompassed Jerusalem, (i. e. the Roman armies) are identical. But the words of Daniel," the transgression of desolation," and those of St. Mat thew, the "abomination of desolation," are undoubtedly synonymous. I therefore immediately concluded, that the duration of the vision concerning the transgression of desolation must mean, the duration of the Roman Power. My attention was of course first turned to the year of the foundation of the city; but I soon discovered another date, which seemed to answer much better to the description of the Prophet; I mean, the expulsion of the kings, and the establishment of the consular dignity at Rome. It was then that Rome first emerged from her obscurity: it was in this event that the foundation of her future power was laid; and by this she has ever been distinguished from all other nations. Now, according to the list of consuls, given in the 1st vol. of Hales' Chronology, p. 251, this great event took place in the year 509 A. C. i. e. exactly 2300 years before the French Revolution in A. D. 1791-2. I shall only add, that they who are fond of giving a double interpretation to the prophecies, (vide 2 Pet. i. 20,) will be interested by observing, that the Church of England, (the great bulwark of the Reformation, and the most important part of the sanctuary that has hitherto been cleansed,) was established A. D. 1547; precisely 2300 years from the foundation of the city of Rome, A. C. 753, (vide Hales' Chronology, vol. i, p. 249). You will readily perceive, sir, that controversy is no part of my object; otherwise many arguments might have been urged in defence of the interpretation just given, and many objections that may be brought against it, answered. I have simply stated it as my own opinion; you are the best judge whether it be worthy of the attention of your readers or not. It is only by the running to and fro of many, that knowledge can be increased; and above all," neither is be that planteth any thing, neither he that watereth, but God that giveth the To the Editor of the Christian Observer, I WISH to occupy a column on your valuable pages to propose a question, which I should rejoice to see discussed in a calm and pious, a close and argumentative, manner, by some of your able correspondents. Time and labour are well spent when they are employed in diffusing religious truth, and also in ascertaining what religious truth is. In the present age, it is peculiarly desirable that we should have very accurate notions in religion; such as afford full satisfaction to the mind; such as can be clearly illustrated, and honestly defended. The life and the opinions of Agricola, the friend and the disciple of Luther must be known by many of your readers. He improved, as he thought, on the doctrinal statements of the German Reformer. His recantation was insincere, and, therefore, it was temporary. He left bis tenets behind him in all their force, and they were adopted by many. In the former part of the seventeenth century, both of our universities contributed to form the mind of Crisp, a name not unknown to your theological readers. We have seen in our own age a man, I need not mention his name, who seemed, either designedly or accidentally, to have formed his notions on an important point in theology on the models to which I have referred. It is evident that obedience, a term that comprehends all the active services of man, is an important subject under any dispensation of religious truth. The law, therefore, which enjoins obedience, deserves the most careful study. Its nature, its authority, its sanction, its cha racter and rights under the dispensation of grace, cannot possibly be too clearly understood. Without a proper view of the Moral Law, whatever a proper view of it may be, it is impossible for the Gospel- to be properly preached. There are many Christians in our age who either adopt the opinion. that the Moral Law has no authority over believers, or else are unsettled on the point, and therefore exceedingly unhappy. Nor is this remark to be limited to hearers; it certainly applies to some who are engaged in the momentous task of instructing others. It can be of no use to recollect an odious epithet, to apply it to them, and then to speak of them as though they deserved no consideration, This mode of proceeding is equally unwise and uncharitable. Theological subjects ought not, and they are not in our age, to be solved by a single syllogism, or by an idea dandled in the arms of indolence and nurtured by prejudice. A wise, humble, and patient discussion of theological truth is not only not to be dreaded, but to be desired and promoted. It establishes, comforts, and edifies the real Christian: and it elicits those arguments which may be of great service for the conviction of others. As to the point which I have now in view, the authority of the Moral Law over real Christians, or, which I apprehend to be the same thing, the obligation of real Christians to obey the Moral Law, it is to be lamented, I think, that there has been so much indolence or invective displayed, and so little calm discussion and convincing argument. Religious controversy is a most unseemly phrase. When we walk on sacred ground, we ought to search for truth, and not victory; to display love, and not bitterness. Under the persuasion, therefore, that some of your pages may be very usefully devoted to this subject, I have ventured to propose it. It would be premature in me to begin with a detailed account of my own' opinions. Indeed, I wish to be instructed. I should deeply lament having proposed the subject for discussion, if I must see on your pages what is common, or crude, or hasty, or violent. What I wish for, and what many will wish for if you give publicity to this paper, is, the deliberate and able examination of Scripture, the calm and clear confutation of error, and the full and satisfactory establishment of convincing argu IN the warmth of the debate which took place between Job and his friends, and in the anguish of his sufferings, Job had used some impatient expressions respecting the conduct of God towards him. For these he was first reproved by Elihu, and then by God himself, who, with unspeakable force and majesty, displays the glory of the Divine perfections. Job was deeply bumbled, and acknowledges in the strongest terms his own vileness and insignificance. The impressions he now had of the majesty and glory, the wisdom and holiness, of God, were far stronger and more distinct than any he had felt before. It was as if he had seen with his eyes, what he had only heard of before, from the report of others; and the view filled him with self-loathing. "I have heard of thee by the hearing of the car, but now mine eye seeth thee. Wherefore I abhor myself, and repent in dust and ashes." From this passage of Scripture we learn, that a clear view of the perfections of God has a powerful effect in producing repentance. But the view of the Divine perfections which has this tendency, it ought to be understood, is not a speculative knowledge of the natural attributes of the Deity, but a spiritual and affecting discovery of his moral excellencies; of the glory of his infinite purity, holiness, justice, goodness, and truth. It may be useful to consider in what way such a discovery of the glory of God operates in producing repentance and increasing humility. 1. It convinces us of sin, by bringing to light those evils which the deceitfulness of our own hearts is apt to hide from our view.-There is a light and glory in the presence of God which exposes the works of darkness; and tends to produce a deep sense of our sinfulness. Thus Isaiah, on a view of the Divine glory, cried " Wo is me! for I am undone, because I am a man of unclean lips"-" for mine eyes have seen the King, the Lord of Hosts." And, not to mention other instances 、 from Scripture, Peter, in beholding the power of Christ, as displayed in the miraculous draught of fishes, was struck with a deep sense of his guilt: "he fell down at Jesus' knees, saying, Depart from me, for I am a sinful man, O Lord." Nor is it difficult to explain how it is that a view of the Divine glory produces this effect. By applying a straight rule to a line, we discover all its unevenesses. What is deformed, appears more frightful when compared with what is beautiful. In the same way, a clear view of the purity of God, and of his constant presence with us, and inspection over us, tends to bring those sins to light, and to cover us with confusion on account of them, which before we contrived to justify, excuse, or conceal. This truth may be farther illustrated, by the different behaviour of vicious persons, when in society like themselves, and when in that of men eminent for piety. In the former case, they will not scruple to justify their sinful practices, and even to glory in them; ་ but in the company of men of piety, they will be unable to open their mouths in defence of their conduct. But if the presence of a mortal, in whom only some faint rays of the Divine image appear, has so much influence, how much more powerful would be the effect of a firm belief of the actual presence of a holy God," who is of purer eyes than to behold iniquity!" Indeed, what is it but this, which makes bad men avoid the society of the good, and shun all thoughts of God; which makes them in their hearts say to their Maker, "Depart from us: we desire not the knowledge of thy ways?" 2. A view of the glory of God, serves to point out the evil of sin, with its aggravations, and to take away all excuse from the sinner.— When the law of God shews us our sins, and condemns us for them, we may be ready to complain of it as severe; but when we see that law to be but a copy of the moral perfections of God, and when we contemplate those perfections, we must be convinced that all sin must be hateful to God, and must necessarily be opposed to his nature. Naturally, we are all enemies to God by wicked works, and we hate his law because it is spiritual and pure. But a view of the glory of God produces such a conviction of his rights as our Creator, and of our obligations as the creatures of his hand, as constrains us to acknow. ledge his justice in the punishment of sin. When we reflect on the omnipresence and omniscience of God, how great appears to be the folly of thinking to veil even our most secret sins from him! When we reflect on his power, how does it add to the guilt and madness of presumption! When we reflect on his infinite wisdom and goodness, how does it aggravate the sinfulness of refusing to make him our trust! When we consider our dependence upon him and our innumerable obligations to the Divine bounty, how does this heighten the sin of ingra. titude to God, and forgetfulness of him! In short, the clearer is the view we have of the glory of God, the more we perceive, not only the evil of sin in general, but the peculiar aggravations of every particular transgression. This is in a more especial manner the effect of a view of the glory of God as it shines forth in Jesus Christ. The unparalleled love shewn to sinners, in the Gospel, greatly heightens their ingratitude. And the more we reflect on our own conduct, and compare it with the grace of our blessed Lord, the more must we abhor ourselves, and repent in dust and ashes. It may be said in general, that it is a light sense of the evil of sin which leads men to commit it; and when they have committed it, to frame excuses for it; and also to indulge a hope, that the threatenings against sin will not be executed. But a discovery of the glory of God, and particularly of his infinite holiness and justice, by shewing the evil of sin in its true colours, sweeps away all such delusions; every mouth is stopped, and the sinner is stripped of all his vain pleas. "Behold, I am vile; what shall I answer thee? I will lay my hand on my mouth." In a word, a real discovery of the glory of God raises HIM to the throne, and humbles us to the very dust. It is as if we heard a voice from heaven addressing us in the words of Scripture, "Enter into the rock, and hide thee in the dust, for fear of the Lord, and for the glory of his majesty." Those who thus know God, will perceive, that all objections on the part of man to the Divine procedure, are best answered in the words of St. Paul, "Nay but, O man, who art thou that repliest against God?” 3. A proper view of the glory of God serves further to point out the danger of sin.-It is the hope of es caping punishment which emboldens the sinner to transgress the law of God and to persist in his transgressions. Accordingly, the Scriptures attribute the impenitence of sinners to ignorance and unbelief. "The fool hath said in his heart, There is no God," "He hath said in his heart, God hath forgotten; he hideth his face; he will never see it. Wherefore doth the wicked contemn God? He hath said in his heart, Thou wilt not require it." But a view of the glory of God destroys this stupid security and foolish presumption. It teaches us, that all things are naked before him. It sets before us his holiness and justice, and shews us that he is of purer eyes than to behold iniquity. Above all, it sets before us the terror of his power, convincing us, that nothing can be more vain, than to hope either to escape or resist it. Accordingly, in the Scriptures, it is by displaying his infinite perfections that God endeavours to deter us from sin and encourage us to obedience. "Can any hide himself in secret places that I shall not see him saith the Lord. Do not I fill heaven and earth? saith the Lord." "Fear ye not me? saith the Lord. Will ye not tremble at my presence?" The mountains quake at him, and the hills melt, and the earth is burnt up at his presence, yea, the world and all that dwell therein. Who can stand before his indignation? And who can abide in the fierceness of his anger? His fury is poured out like fire, and the rocks are thrown down by him." Thus does God reveal in Scripture the glory of his own nature, as the means of turning us from the practice of sin; plainly implying, that nothing but ignorance of him can encourage sinners in their rebellion. Nor will it be denied, that where there is a deep impression of these truths in the mind, it must lead to repentance and submission, and lay us prostrate before the Divine Majesty. 4. Lastly, a view of the glory of God tends to produce repentance, because, by setting before us kis infinite mercy, it encourages us to turn to him. -No just view can be formed of God, without including this perfection which shone even on Mount Sinai. Even there, he proclaimed himself, "the Lord God, merciful and gracious, long suffering and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression, and sin." Without the knowledge of the Divine mercy, the consideration of his holiness, justice and power, would tend only to produce terror and despair to the guilty. But when, to the other perfections of God, we join his infinite mercy, the true knowledge of his nature serves to draw us to him in dutiful and grateful submission." If thou, Lord, shouldest mark iniquities, O Lord, who shall stand? But there is forgiveness with thee, that thou mayest be feared;" implying, that there is not only encouragement to serve God, but that his mercy itself leads to that filial reverence which is essentially a part of true repentance. Thus do the greatness and mercy of God unite in melting the hearts of sinners. And here I need hardly observe, that it is in the Gospel of our Lord Jesus Christ that we have the brightest display of the Divine mercy. It is in Christ that we have a true and saving view of the glory of God, and especially of the union of his greatness and goodness, of his majesty and mercy. It is in our blessed Redeemer's Cross and Passion, that we have the most affecting proof of the evil of sin, and the danger of the sinner; for it is there that God's hatred of sin and his indignation against it appear with greatest terror. We have, in the Old Testament, many terrible displays of the Divine vengeance, yet they are all faint when compared with what was exhibited on Mount Calvary, when he who was in the form of God, and thought it not robbery to be equal with God, was found in fashion as a man, and became obedient unto death, even the death of the cross." And yet, in this great event, hath not God magnified his love also? Yes! |