times had cause to repent not speaking my mind more plainly and fully

I pray, therefore, my friend, that you may be contented with inquiring into present duty, and satisfied with the stores of consolation, already treasured up in the divine word, as the common stock of the people of God. ,Perhaps you are ready to reply, Well, but then the Bible will not assure me to the contrary, but that I may be as poor as Job or Lazarus! Very true; it will not secure you from any one affliction that other believers are liable to; but however, as it assures you the Lord will never fail you, nor forsake you; that he will cause all things to work together for your good; that though for the present, if need be, you may be in heaviness through manifold temptations; yet, the trial of your faith, being more precious than that of gold, which perish, eth, though it be tried with fire, will be found to glory and honour, and praise, at the appearing of Christ Jesus; you will, in the issue, find cause to say, This is enough; God hath spoken in his holiness, and I will rejoice, since he in all things shall be glorified.

Hoping you will take all my freedom in good part, I subscribe myself, Yours, &c.



OF DANIEL xi. 2. to xii. 8. I wish to call the attention of your readers to the concluding part of the last prophecy of Daniel. This prophecy, (which commences at the second verse of the eleventh chapter, and terminates at the third verse of the twelfth) describes a series of events, that were to happen in regular succession, from the time of Daniel, to the very end of the world; consequentiy, it is the business of its interpreter, to follow undeviatingly the stream of history. Our Lord himself, hath been pleased to determine one period in the prophecy, by referring the abomination of desolation, mentioned in Dan. xi. 31, to the destruction of Jerusalem, by the Romans. Hence, all those events, which are detailed by the prophet, subsequent to his mention of the abomination of desolation, must evidently be posterior in point of time, to the destruction of Jerusalem. Accordingly, in the thirty-second and thirty-third verses, of the same chapter, the persecutions of the primitive christians are set forth: in the thirty-fourth, the conversion of the empire, under Constantine, is mentioned; an event, which, as it increased the temporal prosperity of the church, caused many worldly characters to cleave to it with flatteries: in the thirty-fifth verse, the reformation is noticed; and, in the thirty-sixth, thirty-seventh, thirty-eighth, and thirty-ninth, the corruptions of popery are described: the fortieth verse points out the downfal of the papacy, and at the same time exhibits to us the rise of another formidable power, denominated the king of the north. The king of the south, whatever prince be designated by that name, shall merely push at the tyranny of the pope; but the king of the north shall pour upon him like a resistless torrent. He shall enter likewise into Palestine, but Edom, and Moab, and Ammon shall escape out of his hand. Egypt, however, shall be subjected by him; and the Libyans and Ethiopians shall be at his steps. At length tidings out of the east, and out of the north shall trouble him ; whereupon he shall go forth with great fury to destroy, and utterly to make away many. And now he shall seize upon the holy mountain Zion, situated between the Dead and the Mediterranean sea; but, notwithstanding all these exploits, he shall come to his end, and none shall help him. At this precise time, a time of trouble, such as never was since there was a nation, the restoration of the Jews shall take place.

Such is this celebrated prophecy of Daniel; and the question is, who is pointed out to us, under the title of the king of the north? The eventful history of this personage is sufficiently detailed; but the two most prominent features in it, are his subversion of the papal power, and his contemporaneousness with the return of the Jews. I suspect that some further light will be thrown upon his character, by referring conjointly to a prediction of Ezekiel, and to a part of the Revelation of St. John. In the former of these prophecies, a prince is described, under the name of Gog, (Ezek. xxxviii. 2.) who should proceed out of the north with an immense armament, (ver. 15.) attended by the Persians, the Cushites, and the children of Phut, who should make a grand attack upon the Israelites, now resettled in their own country, and who should there meet with a complete defeat. In the latter, two invasions of Gog seem to be pointed out; the one before, and the other after the millennium, (Revel. xix. 17. and xx. 8.) Both attempts, however, completely miscarry; and St. John and Ezekiel, equally invite the fowls of the air to feed upon the flesh of the slaughtered army. It is observable, that Ezekiel, in his account of Gog, makes no mention of the downfal of popery; whereas St. John, represents the destruction of Rome, the mystic Babylon, as coëtaneous with the

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first grand battle. It appears, therefore, that Gog assists in the overthrow of the papacy, and attempts to conquer the Jews in Palestine, where he and all his forces are completely cut off. Precisely the same actions, however, and at precisely the same period, are ascribed by Daniel to the king of the north ; whence we are almost compelled to suppose the identity of the king of the north, and Gog the great northern prince of Mesech and Jubal. If this be the case, which I think to be nearly indisputable, I could wish some of your learned correspondents to consider how far we have a right to conclude that arch-apostate Bonaparte to be the prince of the north mentioned by Daniel, Ezekiel, and St. John. Some of his actions certainly correspond very minutely with those of Daniel's king of the north. Thus, considered with respect to Italy, he is a northern power; he hath come against the papal territory like a whirlwind; he hath entered into many countries, hath overflowed, and passed over; he hath attacked Palestine; but, by the singular intrepidity of Sir Sydney Smith, Edom, Moab, and Ammon, were delivered out of his hand; nevertheless the land of Egypt hath not escaped him, and the Copts and the Arabs have attended his steps.

Should this prophecy then relate to Bonaparte, hitherto it hath been accomplished, and in God's own good time will be completely so; but if it do not relate to him, the events are yet future. Gog and Magog are generally thought to be the northern and southern Scythians; it is almost superfluous to observe, that most of the modern Europeans are of Scythic or Tartar origin; but whether we may, with propriety, apply the titles of Gog, Mesech, and Tubal to the Franks at present, inasmuch as they have long since quitted the wilds of Tartary and occupied a more southern situation, I will not venture to determine. A writer in the Antijacobin Review of July last has, I think, too rashly applied the prophecy of the king of the north to Bonaparte. Before that can be positively done, it ought to be shown, that the character of the northern prince of Mesech and Tubal is the character of the Corsican despot.

Bishop Horsley, in his admirable elucidation of the eighteenth chapter of Isaiah, thinks that the restoration of the Jews will be effected by the then prevailing maritime power. Opposed as Great Britain is to the inordinate ambition of France, if Bonaparte be the northern king destined to attack the Jews in Palestine, and consequently to be their mortal enemy, England may possibly be the nation destined to espouse their cause, and to effect their restoration.

Should you think these observations worthy of a place in your valuable miscellany, they are much at your service.

Ch. Ob.

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MATTHEW vi. 23. Seek ye first the kingdom of God and his righteousness, and all other

things shall be added unto you. Our dear Redeemer, constantly aiming at the grand design of his incarnation, always directed the minds of his followers to that kingdom, which is not of this world, and to those joys which are lasting as himself. In the chapter, from which these words are selected, he had been informing the ignorant minds of the multitude around him. So constantly was he employed in this gracious work, that he scarcely allowed himself time, for necessary refreshment. Here, then, is a divine exhortation by the blessed Saviour, to seek those things which make for our everlasting peace: how important is it for us to attend to his kind invitations, mingled with his tears and prayers of love for us! Jesus came down from glory, arrayed himself in mortal Aesh, bore the infirmities and sins of men, that whoever believeth in him, should not perish, but have eternal life. He hath said, “ Seek first the kingdom of God and his righteousness.” It should therefore, be our first concern to make our title clear to heaven. It should engross our chief and first care to seek his righteousness and grace, to live a life of faith and holiness, as introductory to the joys of heaven.

Our Lord proceeds: “ All other things shall be added unto you.” Here then is an easy choice. If we chuse everlasting happiness in the world to come, God hath promised all other things shall be added unto us here; all things necessary, either for life or death. Happy then, is the christian; his divine master hath promised, even in this state of trial, which cannot be of long duration, that not any good thing shall be withholden from him. But, as to the unconverted and impenitent, evil in this life, sorrow, vexation, disappointment, often are their portion; and in the world to come, everlasting misery. Why then, do men love sin, which is so dangerous, and why not love holiness, which is so advantageous? Why? because the natural man loveth not the things which are spiritual; because the carnal mind is enmity against things divine. Think then, fellow sinner, upon the glories promised to those, who seek first the kingdom of God and his righteousness, and chuse those things, which make for your everlasting peace.

T. B.

QUERY Is there not an obscurity in the reading of the following text which might be removed ?

1 Samuel xvii. 39. “ And David girded his sword upon his armour, and assayed to go; for he had not proved it. And David said unto Saul, I cannot go with these, for I have not proved them,” &c. It would seem as though the reason why he assayed or attempted to go, is that on account of which he refused going; for he had not proved” the armour.



We are assured of the truth of the following communication by a correspondent, on whose authority we place the most unreserved reliance.

Ch. Ob. Conceiving it to be one important use of your publication to guard your readers against the seductions of fashionable error, and especially when clothed with the sanction of popular names, the following authentic anecdote may not, perhaps, with this view, be deemed unworthy of a place in your valuable Magazine.

It was my lot, some years ago, occasionally to meet a disciple of the late Dr. Darwin. Mr. had drunk so deeply into the system and spirit of his master, that he considered him the very first poet and philosopher of the age. I have heard him expatiate with enthusiasm on the writings and character of that deist, and in the same conversation, revile the Holy Scriptures, with all the rant of vulgar blasphemy,

Of all the examples, of a mind emancipated from religious and moral restraint, I ever met with, this unhappy man was the most offensive. His conversation, though abundantly larded with the cant and slang of the new philosophy, was lewd, profane, and jacobinical; and when infuriated by zeal for his principles, (which happened as often as they were opposed,) every rule of decorum was trampled under foot: he appeared, on such occasions, neither to “ fear God, nor to regard man!"

A few months after my last interview with Mr. informed that he was no more! Struck with the event, I was solici. tous to know how such a man would die! The amount of my information was, that, as death approached, the confidence he had before expressed in his deistical opinions forsook him, and in its place a deep horror seized his mind! A short time before his

I was

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