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(SeeVidel's Translation of Mosheim's vaded Asia. The conclusion of Commentaries, p. 194, vol. ii.) Where course reaches to A. D. 1966. But then shall we find the Unitarian general opinion so strongly rejects church which, as they say, the this in the present day, when we Apostles founded ? If they did found incline to think that consummations such a church, then it expired in are drawing near around us, that the same age which gave it birth, nothing further needs be said
upon and left behind it no traces of its ex- the subject. istence, unless we are to suppose
Other calculations, somewhat the sect of the Ebionites to be the more probable, have been dated successors of the Apostles-asect of from different years, occurring in rigid Jews, who openly rejected and other parts of the course of the Vi. vilified the great Apostle of the sion, B. C. 481, 479, 470, 465, Gentiles, to whom Peter, and James, when the ram was “pushing westand John had publicly given the ward and northward and southward:" right hand of fellowship in the as- and these calculations bring us in sembly of the primitive church of the end to A. D. 1819, 1821, 1830, Jerusalem.
or 1836. But I leave these to their I will only add, that I believe the advocates. unity of the Godhead as stedfastly Interpretations of a third order, as the Unitarian, and would nei. by far the most satisfactory, are ther divide the substance nor con- those which really begin at beginfound the persons, believing that the nings; such as the time when the Father sent the Son, and the Son vision appeared to the Prophet, or sent the Spirit from the Father, and when the whole matter of the vision that these three are one (though in began, orwhen Mohammedanism, the a manner incomprehensible to us); chief subject of it, arose. For the Moand this is not a merely speculative hammedan horn occupies the same doctrine, but intimately connected place here, as the Papal horn occuwith the recovery of the lost know- pies in the vision of the preceding ledge of God, and that lost resem- chapter. blance of God which consists in the The first of this order of interrighteousness and true holiness de- pretations is adopted by Mr. Frere. picted in the canonical writings. He dates from the time of the ap
pearance of the Vision, B. C. 553,
and takes the reading of the VaTothe Editorofthe Christian Observer. tican Septuagint, 2400 days; and,
arrives in conclusion at A. D. 1847. Many calculations of the 2300 The second Mr. Faber chooses ; days, in Daniel viii., have been ad- and adopting the same reading, 2400 vanced by different writers; but I days, he places them between the question whether any one of them beginning of the subject matter of affords very general satisfaction, the vision when the Medo-Persian and whether the true interpretation empire arose, B. C. 534, and the be not yet a desideratum in the study year A. D. 1866. That the rise of of prophecy. Without pretending the Medo-Persian empire is the true to have discovered this interpre- beginning of the vision is evident; tation, may I be allowed to throw for the Prophet begins with seeing out the hypothesis contained in the the horns of the ram come up, following observations, for the con- : “ the higher came up last.” sideration of your readers ?
The third has not any advocate 1. Bishop Newton, it will be re- upon record; but I mention it as membered, assumes, for the com- affording a date of commencement, mencement of the period, the year not in itself unreasonable. B. C. 334, when Alexander, " the 2. A word however, before I he-goat coming from the west," in- proceed further, upon the reading of
the Vatican Septuagint. It is pro. may confirm a various reading supbably the true one. I am aware ported by other circumstances, even that Dr. Hales affirms, that “ there without the consent of any one Heis no number in the Bible whose brew manuscript now extant. Progenuineness is better ascertained vided only, that the emendation be than that of the 2300 days.” It is not made without a reasonable cerobvious, however, upon the very face tainty, after due consideration, that ofthings, that the genuineness of any the sense of the version, which sugor every number is better ascertained gests the alteration of the text, canof which no various read ng is found not be derived from it as it stands : in any manuscript edition, or version, the reverse of which I take to be the of repute. The Vatican Septuagint case in many instances of various must doubtless be admitted to be readings, which have been proposed of high repute, and by itself of con- upon the imagined authority of some siderable authority. But the au- one or more ancient versions." thority of it in this case does not It is scarcely possible, that any stand alone. The version of Sym- case of various reading, in a single machus has the same reading. Ănd version (supposing the present case whatever his weight may be, whe. to be so), can be more justly adther great or small, Montfaucon has missible, even upon these cautious recorded of him that, in his work grounds, than that which is now of translation, Hebraicum exem. in question; or in the more entire plar unicum sequendum sibi pro- conformity with the scrupulous poneret, nec quidpiam ex editione provision expressed, in the latter Tūv O, ubi cum Hebraico non quad- part of the quotation. The reading rabat, in interpretationem suam re- therefore, 2400, may reasonably funderet. (Prælim. in Hexapl. p. be allowed a hearing: and if any 54. see Horne, vol. ii. p. 189.) So important sense be extracted from that probably in his time there was it, which history will well support, one Hebrew copy at least, if not and which the text, as it now stands, more, in which the reading, 2400 will not supply; it will not fall far, days, existed ; and in earlier days a if at all, short of deserving admisgreater number.
sion. But however this may be, and 3. It is taken for granted then, supposing we had only the authority that the MOHAMMEDAN POWER is of the Septuagint to rest upon, let the concluding subject of the vision; me be allowed to observe from Bi- and I entertain no doubt that, if we shop Horsley, when speaking with consider well the twenty-third, twenmore particular reference to this ty-fourth, and twenty-fifth verses, very version, (see his Preface to it may certainly be called the chief Hosea, towards the end,) that “as subject of it. it is certainly possible that a true Although, therefore, the 2400 reading may have been preserved days may seem most naturally to in one solitary manuscript, it will be applied, as Mr. Faber bas apfollow that a true reading may plied them, to the whole length of be preserved in one version : for the vision generally; there is somethe manuscript which contained thing so distinct and prominent in the true reading at the time when the character and operations of the the version was made, may have litle Mohammedan horn, that it might perished since ; so that no evi- not seem incongruous, did it appear ence of the reading shall now re- possible, to apply the number to main but the version. I admit that power alone. therefore, that in some cases, which So the number, 1260, is applied however will be very rare, the au- to a part only, but a principal part, thority of any ancient version (but of the general vision, in which it is more especially that of the Syriac) mentioned in chap. vii. 35; that is,
to the duration of the tyranny of departure from the common custhe papal little horn. There is a tom, and this peculiar choice of exclear reason however for this, in the pression, be accounted for? If it language used by the Prophet. But is affirmed that to suppose any thing in the case in question also, if the peculiar to be intended, is nugatory, language used in connexion with the because the expression morning and number, ver. 13, be considered, it evening is only a common synonyseems to require the same limita
mous term for a day, I object that tion.—“ How long shall be the I cannot find any passage where it vision concerning" — what? The is not used with a meaning which day ram, the he-goat, &c.-No:- would not convey, though in point “ concerning the daily sacrifice, , of duration they are the same; and the transgression of desolation, and the assertion requires proof. to give both the sanctuary and host certainly it cannot be proved from to be trodden under foot ? And He the first chapters of Genesis, as a said unto me, Unto two thousand comparison of the expressions in the three hundred days: then shall original will shew. I contend therethe sanctuary be cleansed."—With fore that a peculiar meaning and mythese things, the little horn alone stery were intended, of which I venwas concerned.
ture to suggest the above solution. What, however, is this to the The idea of division of the pumpurpose? Is it really intended to ber; though it occurred to my mind apply the number to the Moham- before I saw it in any author, is not medan tyranny alone? This horn new; but it has never, that I know arose, as interpreters generally say, of, been applied to the subject satisin 609, or 612, or 622; since the factorily. Anauthor quoted in Poole's earliest of which dates, no more Synopsis applies it to the times of than 1216 years have passed : is it Antiochus Epiphanes, and his opyet to continue between eleven and position to the Jews. A writer in twelve centuries more ? Impossible, the Jewish Expositor, for 1825, noof course.
tices it with reference to Popery. 4. But the words of the pro- But I ask whether the time and phecy appear to me to furnish a plain result to be derived may not key which solves the difficulty, and be, twelve HUNDRED YEARS for suits the number with exactness to the duration of the MOHAMMEDAN the Mohammedan dominion, at the TYRANNY? Assuming, therefore, the same time.
Let the reader judge. proper Mohammedan date itself, In no other prophecy in the A.D. 622, the date of the HEGIRA, Bible is the peculiarity to be found for the commencement, when the which we find in this; a peculiarity real tyranny began to rise, we look by which the vision is especially for the conclusion, when the tyranny and emphatically designated. And should begin to fall, in the year therefore, probably, it is not without a A.D. 1822. And surely we have special meaning; a meaning essential, records in the history of the time, it may be, to the right interpretation which afford considerable evidence It is called, in ver. 26, The vision of in support of the hypothesis. I THE EVENING AND MORNING. And allude to the commotions, both poin ver. 14, where the number is litical and moral, which began in given, the language of the original 1821-2 to shake the Mohammedan is unto two thousand three (read power. And should these commofour) hundred evenings and morn- tions go on to shake it to its fall, ings. Had it been the same thing the interpretation will probably be to say days, why not have said so? the true one. As yet, however, I Is it not obvious that 2400 half- by no means presume to assume the days were intended, or 1200 days? truth of it; I merely suggest it. The On what other supposition can this spiritual power of Mohammedan
A. D. 633
ism must be “broken without hand;" coincide about the year 606. Inthe political Euphratian waters dried stead of this, the following, perhaps, up by national agitations.
are the proper times of the tyranny The prophecy relative to the ori- of each. gin of Mohammedanism, in the fifth
Popery. Mohammedanism. trumpet of the Revelations, may Continuance 1260 years
......... A.D. 622. easily be shewn to be consistent
End with this interpretation. For it is
.......... A. D. 1792
B. Q. R. evident, that though the locusts came out of the smoke of the pit previous to A.D. 622, they had not, Tothe Editorofthe Christian Observer. if we may believe the Mohammedans themselves, any power or authority From the following extract from given them till then, to make them the fragments, appended to Calaccounted of. The Hegira is the met's Dictionary of the Bible, it grand date of Mohammedanism. And will appear that the illustration of the proper commencement of the Scripture contained in
last five months, when the locusts began Number is not so new as your corto hurt men, is not 612, nor even respondent has supposed. 622, when they commenced a politi, Aauras, which is one of the cal existence, but A.D. 632, when words made use of, John xviii. 3, Abubeker's famous proclamation seems to mean any sort of light that was issued, which echos a part of shines brighter than common, whethis prophecy, and which commis- thertorches, blazing resinous pieces sioned the locusts for the very first of wood, or lamps, that are supplied time to commence their successful with more than ordinary quantities rapine upon Roman territory. Till of oil, or other unctuous substances; then they had been confined to such as that mentioned by Hanway, Arabia ; but Roman territory is the in his Travels, vol. i, p. 223, which proper apocalyptical scene of their stood in the court-yard of a person injury of men. And five months, or of some distinction in Persia, was 150 years after this, that new series supplied with tallow, and was suffiof warfare began, A.D. 781, which cient to enlighten the whole place, gradually shook off their tributary as a single wax-candle served for the torment, and caused the woe to illumination of the room where he
pass away." Let the reader con was entertained; and such, I presult, on the subject, the History of sume, were the lamps our Lord the Decline and Fall.
speaks of in the Parable of the VirI need not take up time in shew. gins, which were something of the ing the consistency between the nature of common lamps, for they sixth trumpet and the calculation in were supplied with oil; but then question. I agree with those who they were supposed to be sufficient think that the woe of it did not be- for enlightening the company they gin to pass away till 1822; with went to meet, on a very joyful occathose also who date the conclusion sion, which required the most vigoof the 1260 years in A.D. 1792, rous lights. Sir I. Chardin, in his and of the seventy-five years in MS. note on Matt. xxv. 44, inA.D. 1867. The fancied and forced forms us, that in many parts of the synchronism between the rise of east, and in particular in the Indies, Popery and Mohammedanism, I con: instead of torches and flambeaux, sider to have no existence, and to they carry a pot of oil in one hand, be of no ușe; nay, it has misled in- and a lamp full of of oily rags in the terpreters who have imagined it. other. This seems to be a very They have been constrained to date happy illustration of this part of the the latter too early, and the former parable."--Vide Fragment 690. too late, in order to make them
FAMILY SERMONS.—No. CCIX.* which we dwell. God made man Acts iii. 26.-Unto you first God, innocent and happy, and surrounded
having raised up his Son Jesus, him with every thing adapted to his sent him to bless you in turning situation ; but he believed the opiaway every one of you from his nion of his foe rather than the deiniquities.
cision of his Friend. The fatal A RESTLESS pursuit of happiness counsel polluted his heart and deis visible on every side. Is this stroyed his peace. In that hour happiness ever attained? Is the his nature received a tremendous blank in the heart ever filled up? wrench. Every thing connected Is the soul ever satisfied ? The an.
with his lot fell into disorder. He swer to this question will probably became obnoxious to the penalty of vary according to the age, the death, while the law of holy love animal spirits, the outward lot of no longer bound him to his God or the person to whom it may be pro
to his kindred. What is the human posed. It may be doubted, whe- history from that hour to this? Can ther in any case the answer will be
we do otherwise than sicken over entirely affirmative. In some minds the details of human conduct ? the cheerful, in others the gloomy,
But to come to individual expepreponderates; but in every case
rience : from whence does the largthe two are mingled, and all men
est portion of our sufferings arise ? will probably agree that the lot of Is it not from the disordered state each admits of addition, both to of our affections ? Is there not a its comforts and its deprivations. disease of the heart, which is widely Under these circumstances, it is prevalent, and which no skill can heal? very material to know whether there Are not envy, jealousy, hatred, rebe any mode of defending ourselves venge, discontent, ambition, licenagainst such an increase of sorrow, tiousness,avarice, the love of pleasure, and of insuring to ourselves such and various other appetites dreadan increase of comfort. It is the fully predominant? What painful Bible alone which tells us wherefore contentions, what fearful results do we are miserable, and how we may
these produce upon our minds ! be happy. Our text points out Our affections, now withdrawn from precisely the source of human God, are fixed on what is sordid wretchedness, and the full remedy and shifting. In the pursuit of of which that wretchedness admits. these objects, we are subject to ten Our misery lies chiefly in the cir- thousand disappointments, and to cumstances of our moral condition ; bitter and unavailing struggles. And we are wretched under the effects even beneath the sunshine of their of our iniquities. Our remedy attainment, the mere inadequacy of must be found in the return of our earthly things to fill the capacity of affections to God; God sent Christ the mind produces something very to bless us by turning us away from like to a sensation of absolute miour iniquities.
sery! The absence of God from the Our sorrows mainly issue from affections is in itself an essential the depravity of our affections. We source of unhappiness, which would are guilty before God. We are under ever operate painfully even if no a curse ; ourselves, and the earth on direct penalty were attached to the * The following discourse is taken from in fact, an indisputable connexion
violation of God's law. There is, a very interesting volume of Sermons just between misery and the rejection published, " intended chiefly for the use of families ; by the Hon. and Rev. G. T. of God from the affections. To Noel.” We feel great pleasure in intro- reproduce happiness in a sinful ducing this specimen of its contents as the best recommendation to our readers.
being requires, therefore, a remedy We have merely omitted a few passages, applicable to the inward disease of to reduce it to our usual limits.
his mind; a remedy which not only