(See Videl's Translation of Mosheim's Commentaries, p. 194, vol. ii.) Where then shall we find the Unitarian church which, as they say, the Apostles founded? If they did found such a church, then it expired in the same age which gave it birth, and left behind it no traces of its existence, unless we are to suppose the sect of the Ebionites to be the successors of the Apostles-a sect of rigid Jews, who openly rejected and vilified the great Apostle of the Gentiles, to whom Peter, and James, and John had publicly given the right hand of fellowship in the assembly of the primitive church of Jerusalem.

I will only add, that I believe the unity of the Godhead as stedfastly as the Unitarian, and would neither divide the substance nor confound the persons, believing that the Father sent the Son, and the Son sent the Spirit from the Father, and that these three are one (though in a manner incomprehensible to us); and this is not a merely speculative doctrine, but intimately connected with the recovery of the lost knowledge of God, and that lost resemblance of God which consists in the righteousness and true holiness de*picted in the canonical writings.

S.

Tothe Editorofthe Christian Observer. MANY calculations of the 2300 days, in Daniel viii., have been advanced by different writers; but I question whether any one of them affords very general satisfaction, and whether the true interpretation be not yet a desideratum in the study of prophecy. Without pretending to have discovered this interpretation, may I be allowed to throw out the hypothesis contained in the following observations, for the consideration of your readers?

1. Bishop Newton, it will be remembered, assumes, for the commencement of the period, the year B. C. 334, when Alexander, "the he-goat coming from the west," in

But

vaded Asia. The conclusion of course reaches to A. D. 1966. general opinion so strongly rejects this in the present day, when we incline to think that consummations are drawing near around us, that nothing further needs be said upon the subject.

Other calculations, somewhat more probable, have been dated from different years, occurring in other parts of the course of the Vision, B. C. 481, 479, 470, 465, when the ram was "pushing westward and northward and southward:" and these calculations bring us in the end to A. D. 1819, 1821, 1830, or 1836. But I leave these to their advocates.

Interpretations of a third order, by far the most satisfactory, are those which really begin at beginnings; such as the time when the vision appeared to the Prophet, or when the whole matter of the vision began, orwhen Mohammedanism, the chief subject of it, arose. For the Mohammedan horn occupies the same place here, as the Papal horn occupies in the vision of the preceding chapter.

The first of this order of interpretations is adopted by Mr. Frere. He dates from the time of the appearance of the Vision, B. C. 553, and takes the reading of the Vatican Septuagint, 2400 days; and, arrives in conclusion at A. D. 1847.

The second Mr. Faber chooses; and adopting the same reading, 2400 days, he places them between the beginning of the subject-matter of the vision when the Medo-Persian ́ empire arose, B. C. 534, and the year A. D. 1866. That the rise of the Medo-Persian empire is the true beginning of the vision is evident; for the Prophet begins with seeing the horns of the ram come up,"the higher came up last."

The third has not any advocate upon record; but I mention it as affording a date of commencement, not in itself unreasonable.

2. A word however, before I proceed further, upon the reading of

the Vatican Septuagint. It is probably the true one. I am aware that Dr. Hales affirms, that "there is no number in the Bible whose genuineness is better ascertained than that of the 2300 days." It is obvious, however, upon the very face of things, that the genuineness of any or every number is better ascertained of which no various reading is found in any manuscript edition, or version, of repute. The Vatican Septuagint must doubtless be admitted to be of high repute, and by itself of considerable authority. But the authority of it in this case does not stand alone. The version of Symmachus has the same reading. And whatever his weight may be, whether great or small, Montfaucon has recorded of him that, in his work of translation, Hebraicum exemplar unicum sequendum sibi proponeret, nec quidpiam ex editione Twy O, ubi cum Hebraico non quadrabat, in interpretationem suam refunderet. (Prælim. in Hexapl. p. 54. see Horne, vol. ii. p. 189.) So that probably in his time there was one Hebrew copy at least, if not more, in which the reading, 2400 days, existed; and in earlier days a greater number.

But however this may be, and supposing we had only the authority of the Septuagint to rest upon, let me be allowed to observe from Bishop Horsley, when speaking with more particular reference to this very version, (see his Preface to Hosea, towards the end,) that "as it is certainly possible that a true reading may have been preserved in one solitary manuscript, it will follow that a true reading may be preserved in one version: for the manuscript which contained the true reading at the time when the version was made, may have perished since; so that no evience of the reading shall now remain but the version. I admit therefore, that in some cases, which however will be very rare, the authority of any ancient version (but more especially that of the Syriac)

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may confirm a various reading supported by other circumstances, even without the consent of any one Hebrew manuscript now extant. vided only, that the emendation be not made without a reasonable certainty, after due consideration, that the sense of the version, which suggests the alteration of the text, cannot be derived from it as it stands: the reverse of which I take to be the case in many instances of various readings, which have been proposed upon the imagined authority of some one or more ancient versions."

It is scarcely possible, that any case of various reading, in a single version (supposing the present case to be so), can be more justly admissible, even upon these cautious grounds, than that which is now in question; or in the more entire conformity with the scrupulous provision expressed, in the latter part of the quotation. The reading therefore, 2400, therefore, 2400, may reasonably be allowed a hearing: and if any important sense be extracted from it, which history will well support, and which the text, as it now stands, will not supply; it will not fall far, if at all, short of deserving admission.

3. It is taken for granted then, that the MOHAMMEDAN POWER is the concluding subject of the vision; and I entertain no doubt that, if we consider well the twenty-third, twenty-fourth, and twenty-fifth verses, it may certainly be called the chief subject of it.

Although, therefore, the 2400 days may seem most naturally to be applied, as Mr. Faber has applied them, to the whole length of the vision generally; there is something so distinct and prominent in the character and operations of the litle Mohammedan horn,that it might not seem incongruous, did it appear possible, to apply the number to that power alone.

So the number, 1260, is applied to a part only, but a principal part, of the general vision, in which it is mentioned in chap. vii. 35; that is,

to the duration of the tyranny of the papal little horn. There is a clear reason however for this, in the language used by the Prophet. But in the case in question also, if the language used in connexion with the number, ver. 13, be considered, it seems to require the same limitation." How long shall be the vision concerning"-what? The ram, the he-goat, &c.-No:"concerning the daily sacrifice,, and the transgression of desolation, to give both the sanctuary and host to be trodden under foot? And He said unto me, Unto two thousand three hundred days: then shall the sanctuary be cleansed."-With these things, the little horn alone was concerned.

What, however, is this to the purpose? Is it really intended to apply the number to the Mohammedan tyranny alone? This horn arose, as interpreters generally say, in 609, or 612, or 622; since the earliest of which dates, no more than 1216 years have passed: is it yet to continue between eleven and twelve centuries more? Impossible,

of course.

4. But the words of the prophecy appear to me to furnish a key which solves the difficulty, and suits the number with exactness to the Mohammedan dominion, at the same time. Let the reader judge.

In no other prophecy in the Bible is the peculiarity to be found which we find in this; a peculiarity by which the vision is especially and emphatically designated. And therefore, probably, it is not without a special meaning; a meaning essential, it may be, to the right interpretation. It is called, in ver. 26, The vision of THE EVENING AND MORNING. And in ver. 14, where the number is given, the language of the original is unto two thousand three (read four) hundred evenings and mornings. Had it been the same thing to say days, why not have said so? Is it not obvious that 2400 half days were intended, or 1200 days? On what other supposition can this

departure from the common custom, and this peculiar choice of expression, be accounted for? If it is affirmed that to suppose any thing peculiar to be intended, is nugatory, because the expression morning and evening is only a common synonymous term for a day, I object that I cannot find any passage where it is not used with a meaning which day would not convey, though in point of duration they are the same; and the assertion requires proof. Certainly it cannot be proved from the first chapters of Genesis, as a comparison of the expressions in the original will shew. I contend therefore, that a peculiar meaning and mystery were intended, of which I venture to suggest the above solution.

The idea of division of the number; though it occurred to my mind before I saw it in any author, is not new; but it has never, that I know of, been applied to the subject satisfactorily. An author quoted in Poole's Synopsis applies it to the times of Antiochus Epiphanes, and his opposition to the Jews. A writer in the Jewish Expositor, for 1825, notices it with reference to Popery. But I ask whether the time and plain result to be derived may not be, TWELVE HUNDRED YEARS for the duration of the MOHAMMEDAN TYRANNY? Assuming, therefore, the proper Mohammedan date itself, A.D. 622, the date of the HEGira, for the commencement, when the real tyranny began to rise, we look for the conclusion, when the tyranny should begin to fall, in the year A.D. 1822. And surely we have records in the history of the time, which afford considerable evidence in support of the hypothesis. allude to the commotions, both political and moral, which began in 1821-2 to shake the Mohammedan power. And should these commotions go on to shake it to its fall, the interpretation will probably be the true one. As yet, however, I by no means presume to assume the truth of it; I merely suggest it. The spiritual power of Mohammedan

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ism must be "broken without hand;" the political Euphratian waters dried up by national agitations.

The prophecy relative to the origin of Mohammedanism, in the fifth trumpet of the Revelations, may easily be shewn to be consistent with this interpretation. For it is evident, that though the locusts came out of the smoke of the pit previous to A.D. 622, they had not, if we may believe the Mohammedans themselves, any power or authority given them till then, to make them accounted of. The HEGIRA is the grand date of Mohammedanism. And the proper commencement of the five months, when the locusts began to hurt men, is not 612, nor even 622, when they commenced a politi cal existence, but A.D. 632, when Abubeker's famous proclamation was issued, which echos a part of this prophecy, and which commissioned the locusts for the very first time to commence their successful rapine upon Roman territory. Till then they had been confined to Arabia; but Roman territory is the proper apocalyptical scene of their injury of men. And five months, or 150 years after this, that new series of warfare began, A.D. 781, which gradually shook off their tributary torment, and caused the woe to pass away." Let the reader consult, on the subject, the History of the Decline and Fall.

I need not take up time in shewing the consistency between the sixth trumpet and the calculation in question. I agree with those who think that the woe of it did not begin to pass away till 1822; with those also who date the conclusion of the 1260 years in A.D. 1792, and of the seventy-five years in A.D. 1867. The fancied and forced synchronism between the rise of Popery and Mohammedanism, I consider to have no existence, and to be of no use; nay, it has misled interpreters who have imagined it. They have been constrained to date the latter too early, and the former too late, in order to make them

Tothe Editorofthe Christian Observer.

FROM the following extract from the fragments, appended to Calmet's Dictionary of the Bible, it will appear that the illustration of Scripture contained in your last Number is not so new as your correspondent has supposed.

Λαμπας, which is one of the words made use of, John xviii. 3, seems to mean any sort of light that shines brighter than common, whether torches, blazing resinous pieces of wood, or lamps, that are supplied with more than ordinary quantities of oil, or other unctuous substances; such as that mentioned by Hanway, in his Travels, vol. i, p. 223, which stood in the court-yard of a person of some distinction in Persia, was supplied with tallow, and was sufficient to enlighten the whole place, as a single wax-candle served for the illumination of the room where he was entertained; and such, I presume, were the lamps our Lord speaks of in the Parable of the Virgins, which were something of the nature of common lamps, for they were supplied with oil; but then they were supposed to be sufficient for enlightening the company they went to meet, on a very joyful occasion, which required the most vigorous lights. Sir I. Chardin, in his MS. note on Matt. xxv. 44, informs us, that in many parts of the east, and in particular in the Indies, instead of torches and flambeaux, they carry a pot of oil in one hand, and a lamp full of of oily rags in the other. This seems to be a very happy illustration of this part of the parable."-Vide Fragment 690.

H.

FAMILY SERMONS.-No. CCIX.* Acts iii. 26.-Unto you first God, having raised up his Son Jesus, sent him to bless you in turning away every one of you from his iniquities.

A RESTLESS pursuit of happiness is visible on every side. Is this happiness ever attained? Is the blank in the heart ever filled up? Is the soul ever satisfied? The answer to this question will probably vary according to the age, the animal spirits, the outward lot of the person to whom it may be proposed. It may be doubted, whether in any case the answer will be entirely affirmative. In some minds the cheerful, in others the gloomy, preponderates; but in every case the two are mingled, and all men will probably agree that the lot of each admits of addition, both to its comforts and its deprivations. Under these circumstances, it is very material to know whether there be any mode of defending ourselves against such an increase of sorrow, and of insuring to ourselves such an increase of comfort. It is the Bible alone which tells us wherefore we are miserable, and how we may be happy. Our text points out precisely the source of human wretchedness, and the full remedy of which that wretchedness admits. Our misery lies chiefly in the circumstances of our moral condition; we are wretched under the effects

of our iniquities. Our remedy must be found in the return of our affections to God; God sent Christ to bless us by turning us away from our iniquities.

Our sorrows mainly issue from the depravity of our affections. We are guilty before God. We are under a curse; ourselves, and the earth on

The following discourse is taken from a very interesting volume of Sermons just published, "intended chiefly for the use of families; by the Hon. and Rev. G. T. Noel." We feel great pleasure in introducing this specimen of its contents as the best recommendation to our readers. We have merely omitted a few passages, to reduce it to our usual limits.

which we dwell. God made man innocent and happy, and surrounded him with every thing adapted to his situation; but he believed the opinion of his foe rather than the decision of his Friend. The fatal counsel polluted his heart and destroyed his peace. In that hour his nature received a tremendous wrench. Every thing connected with his lot fell into disorder. He became obnoxious to the penalty of death, while the law of holy love no longer bound him to his God or to his kindred. What is the human history from that hour to this? Can we do otherwise than sicken over the details of human conduct?

But to come to individual experience from whence does the largest portion of our sufferings arise? Is it not from the disordered state of our affections? Is there not a disease of the heart, which is widely prevalent, and which no skill can heal? Are not envy, jealousy, hatred, revenge, discontent, ambition, licentiousness, avarice, the love of pleasure, and various other appetites dreadfully predominant? What painful contentions, what fearful results do these produce upon our minds ! Our affections, now withdrawn from God, are fixed on what is sordid and shifting. In the pursuit of these objects, we are subject to ten thousand disappointments, and to bitter and unavailing struggles. And even beneath the sunshine of their attainment, the mere inadequacy of earthly things to fill the capacity of the mind produces something very like to a sensation of absolute misery! The absence of God from the affections is in itself an essential source of unhappiness, which would ever operate painfully even if no direct penalty were attached to the in fact, an indisputable connexion violation of God's law. There is, between misery and the rejection of God from the affections. To reproduce happiness in a sinful being requires, therefore, a remedy applicable to the inward disease of his mind; a remedy which not only