people is not the Jews, but those whom St. Johm speaks of collectively under the name of witnesses. Such an opinion, however, is at once evidently advanced to serve a turn, and will by no means accord with the phraseology of the prophet. Daniel speaks of the scattering of this holy people; and, to describe their scattering, he uses the very same word that Moses employs to describe the dicial scattering of the Jews. The holy people, therefore, spoken of must be some people that is scattered in the same manner as the Jews; otherwise they do not correspond with the prophetic description which is given of them. Moreover, their scattering is not to be confined to the period of the three times and a half: for, although Daniel tells us that it will come to, an end at their termination, he gives us 10 reason to suppose that it commences with their commencement. But what people is there whom a Jew would call the holy people, that has been scattered in the same manner as the Jews? I know of none. The persecution of the witnesses is never described by John as a scattering: nor, except occasional emigrations to escape the fury of their enemies, does their history present us with any thing that at all resembles the scattering of the Jews. Hence, with Mede and other commentators, I think it clear, that the scattered peole mentioned by Daniel can only be the Jews. But, in that case, we arrive at the same conclusion as before; that the restoration of the Jews commences precisely at the end of the times of the Gentiles, or of the three times and a half, which is the opinion of Mede and our best com

mentators.

III. Thus, as far as I am able to judge, the system of Talib is altogether untenable: because his supposed period of 1260 years, commencing in 533 and ending in 1793, does not correspond with the prophetic notation either in its beginCompare Deut. xxviii. 64, and xxx, S, with Dan. xii. 7, in the original.

ning or its ending. In the year 533, no universal ecclesiastical monarchy was erected (at least in the judgment of Pope Gregory and Dr. Brett); no establishment of idolatry took place, whence Gibbon tells us (as an historian) that even at the end of the sixth century the worship of images had never been authoritatively decreed; and no separation of pious Christians from the communion of the church occurred: therefore the 1260 years cannot have commenced in the year 533. So again in the year 1793, the captivity and scattering of Judah did not terminate; on the contrary, at the end of nineteen years they are as much a dispersed people as ever they were, and their restoration has plainly not hitherto commenced : therefore the three times and a half, or the times of the Gentiles, cannot have expired in the year 1793. Very possibly I may be quite wrong in my conjecture; that however must be determined by the event; but I have as yet seen no arguments to convince me, that Talib is right. If my guess be well founded, the Jews will be put in motion in the year 1866: whence the conversion of one branch of them by some great maritime nation will commence, and be gradually effected, at some indefinite time before the year 1866. I am much inclined to think, that it has already commenced, and that thereby the maritime nation of Isaiah is ascertained; and I further think it probable, as I thought two years ago, that the determined opposition of Spain will produce a retardation of the great catastrophe which at one time seemed to be so rapidly approaching. I am not unwilling to conjecture, as I then conjectured, that the fifth vial is now pouring out upon the throne of the representative of the Roman beast. But, though his kingdom may be darkened by this pertinacious and almost interminable resistance to his usurpations, I see no warrant for believing that his authority will thereby be overturned. When the appoin

ix. 12. From the Septuagint, whic agrees with the Hebrew (Gen. xx 23).

13. Nearly from the Septu gint, which agrees with the Hebre (Mal. i. 2, 3,)

tion of both.

I am, &c.

G. S. FABER.

QUOTATIONS FROM THE OLD TESTAMENT IN THE NEW, COLLATED WITH THE SEPTUAGINT.

(Continued from Vol. IX, p. 740.) Rom. iv. 3. The quotation is, for substance, from the Septuagint (Gen. xv. 6.) which does not at all vary from the Hebrew, ETISEUGE da (Rom.) - Kai &15 EUσEY (Sept.)Algaau (Rom.) Apap (Sept.)-The name is not found in the Hebrew.

7,8. The quotation exactly from the Septuagint (Ps. xxxii. 1, 2.) which gives the evident meaning of the Hebrew.

— 17. In like manner from the Septuagint (Gen. xvii. 5.)

18. The same (Gen. xv. 5.) viii. 36. Exactly from the Septuagint (Ps. xliv. 22), which does pot vary from the Hebrew.

ix. 7. Verbatim from the Septuagint (Gen. xxi. 12), which exactly renders the Hebrew.

. 9. This quotation is not taken from the Septuagint, from which, in words, it greatly differs: yet it retains one particular, in which the Septuagint varies from the Hebrew. Instead of " according to the time of life, &c.” it has καλα τον καιρον Terov," according to this time, &c." haze instead of chayah (Gen. xviii. 10.) Εις τον καιρον τατον occurs in the Septuagint on Gen. xvii. 21, which accords to the Hebrew; though the word is different from that used in the eighteenth, mognad, Tot gneetk.

THTOY,

-. 15. As the above (Er.xxxiii. 17. Eis aulo TeTo εžnyaips iws evdεIEWμL EY σαι την δυναμ - Sept. Ex, ix. 16. K ενεκεν τοτε διετηρήθης, ένα ενδείξει μαι εν σοι την ισχυν με, &c. "AD because of this thou hast been pre served, &c." The apostle's word are a more exact translation of th Hebrew, than the Septuagint is.

25. Καλεσω τον 8 λαόν με λαον με' και την εκ ηγαπημενη ηχαπημένην. Sept. Hos. ii. 2 Και αγαπήσω την εκ ηγαπημένη και έρω τω 8 λαω με, λαός με εί τι "And I will love her who was no beloved; and I will say to tha which was not my people, Tho art my people." The apostle words are neither a quotation of th Septuagint, nor a translation of the Hebrew but the general meaning of the passage is clearly expressed The Septuagint is nearer to a trans lation of the Hebrew; yet it varie from it in words, though not i meaning.

- 26. This quotation nearly agrees with the Septuagint (Hos. 10.) pp. (Rom.) ECFEDY. (Sept. εκεί κληθήσονται. (Rom.) κληθήσον Tai nai autoi. (Sept.) It accords ex actly with the Alexandrian edition Both give a correct translation o the Hebrew; except that instead o "It shall be said unto them," they have, "They shall be called, &c."

--.

-. 27, 28. Εαν η ο αριθμός των vicv lopana, &c.- Sept. Is. x. 22 23. Και έαν γένηται έλαος Ισραεί -avTwv (Sept. not Rom.) ETI TS Y (Rom.) εν τη οικεμένη όλη, " in the whole world." (Sept.) This last is: most material variation; and have quoted the Septuagint in thi place would have been wholly in consistent with the apostle's argu ment. He was proving, that, accord ing to the prophets, only a remnan of Israel would be saved, in the day

of the Messiah: but a quotation of the passage from the Septuagint would have gone to prove this, not of Israel, but of the whole human race. While, therefore, he nearly geotes that version, in other respects he, evidently by design, vares from it in this particular. Neither the apostle, nor the Septuagint, ves an exact translation of the Hebrew; but only the general meaning. For the words "the Lord JEHOVAH of hosts;" they retain merely Kess," the Lord.”

IX. 29. Exactly from the Septuagent (Is. i. 9,) which well translates the Hebrew, except as "a seed," is sabstituted for a very small remrant."

-33. In this verse, the apostle takes from two passages of Isaiah, as much as was needful for his argument. The former agrees with the Hebrew (Is. xiv. 8), but is quite different from the Septuagint. The latter is more consonant to the Septuagint, (Is. xxviii. 16): but it agrees with the Hebrew; except that, from the Septuagint, it takes "shall not be ashamed," instead of "shall not make haste." The same word is used again by the apostle (x. 11.); and by St. Peter (1 Pet. L. 6.) Some think that they read vabesh, instead of yachish. It is, Lowever, evident, that the apostle merely gave the general meaning, in bis own words, as an inspired writer, without either quoting or translating with studied accuracy."

of holiness. I am now to apply the subject to ourselves.

In doing this, I shall consider I. The argument which the apostle's example affords us for growth in grace.

II. The confirmation of this argument from various scriptural considerations.

I. The argument itself is very plain. The spirit and conduct of the apostle are set forth in the Bible as examples for us. He is a pattern of a real Christian. I do not mean that he is our pattern as an apostle, as an inspired writer, or as one possessing miraculous powers. But he is our example as a believer in Jesus Christ. As he repented, so we must repent. As he was justified by faith in the righteousness of Christ, so we must be justified. As he was renewed and enlightened by the Holy Ghost, so we must be. And, as his whole soul was then set on growing in grace, our souls must be the same. We must be constantly engaged in labouring after further measures of grace. Our remaining imperfection must be grievous unto us; and our eye must be fixed on the inheritance of heaven as our glorious prize. This is the life of a Christian.

The case, indeed, is so plain, that it might seem useless to dwell upon it. But the fact is, that few points require more to be pressed. A constant progress in holiness is so hard to human nature, that there is no thing where we are more apt to fail. We are all ready to acknowledge the importance of growth in grace: but how little is our spirit like that of the apostle! Our attainments fal! far, very far short of his; and yet how far are we from feeling our imperfection as deeply as he did! It is true, we may make general confessions of sin; but how little are we thoroughly convinced that we are nothing, and have done nothing, compared with what we ought to be, and ought to do! We talk of running the race set before us; but

U

where is our watchfulness, our fervour, our exertion, our thirst after growth in holiness?

It is important, therefore, to dwell on the argument which arises from the apostle's example, that our consciences may be awakened and our diligence roused.

The object, then, which St. Paul pursued, and whigh we must pursue as believers in Jesus Christ, is constantly to grow in all the parts of the Christian character. We are to aim daily at a greater knowledge of God in Christ Jesus, a greater insight into the glorious plan of redemption, more holy contemplation of the perfections and love of God in that stupendous work, more sincere repentance, more living faith, more spiritual communion, more abiding hope, more heavenly joy, more stable peace in the Holy Ghost. We are to advance in abhorrence of sin and love of holiness; in watchfulness and prayer; in lowliness and resignation of heart; in patience, contentment, forgiveness of injuries, benevolence, gentleness, purity, and truth. We are to grow in separation from the pleasures and spirit of the world; in holy tempers and dispositions; in attention to every thing which is becoming the Christian character; in a conscientious discharge of every relative duty; in a uniformly consistent conduct. In a word, the Christian is a new creature; let him advance to the perfect man, He is placed on Christ, the sure foundation; let the building be reared. He is planted in the garden of God; let the tree flourish and bear fruit. He is a candidate for heaven; let him become more and more meet for the inheritance of it.

In pursuing this object, he is to imitate the apostle's astonishing ardour of soul.--Here lies the great difficulty. A few faint efforts are not enough. Some attendance on the means of grace, some sincerity in prayer, some desires after further advances in religion, are insufficient. St. Paul was eager as the racer in the Olympic games. He

had but one thing at heart; and thi be pursued with persevering labou and exertion. On the contrary, in stead of being ardent and active, w are often dull and heavy and luke warm we become weary in well doing: we relax in our first lov and our first works. Growth in grad is no easy matter: it is indeed the most difficult thing in the worl It demands constant watchfulne and prayer. It requires a simp dependance on the grace which in Christ Jesus. It calls for lab rious diligence, for painful conflict for habitual mortification of si denial of self, examination of th heart, and sacrifices to duty. An this course is to be continued till w "awake up after God's likeness. Then, and not till then, the batt will be over, the victory secure the race finished, and the gloriou prize obtained.

If this then be the nature of the constant progress in holiness whic the apostle's example enforces upo us, let us go on to consider,

11. Some scriptural consideration which may confirm the argument.

1. Consider that far higher attain ments are possible.—Whatever ou advances in the knowledge of Chris may be, there is still a vast field be fore us. And the same grace whic made St. Paul what he was, is ready and sufficient for us. There i therefore, no difficulty in our way which we may not overcome.

2. The word of God lays a great stres on growth in grace.-Many are th examples we there find of eminen holiness. How remarkable was th grace of Enoch and Abraham, Moses and Job, of Joshua and Sa muel! What a saint was David, th man after God's own heart, and John the beloved disciple! Especially what a pattern was the apostle Paul whose character has been already described !

forced earnestly and frequently. Now the exhortations to a progress in godliness make up a large portion of the whole Scripture. Every part of it tends to this point, that the Christian, having received the principles of the oracles of God, is to go on unto perfection.

The promises of God are given with the same design. There are promises to encourage the Christian under all the dangers and difficulties of his heavenly race. God engages to hear prayer, to give wisdom and strength, to bestow power on the faint, to fill the hungry with good things, to console the sorrowful, to deliver the tempted. He has made Christ unto us "wisdom, righteousness, sanctification and redemption." He grants his Holy Spirit to all that ask him. He "works in us to will and to do." He "withholds no good thing from them that walk uprightly."

3. Consider further, that every blessing we receive from God binds us to press forward in the ways of alvation. It is our highest duty, as creatures, to love the Lord our God with all our heart. This duty is infinitely increased by the mercies of redemption. By nature, we were ❝ children of wrath even as others." If then God has visited us with his grace; if he has pardoned and justified us; if he has adopted us into his family; if he has given us unnumbered blessings, and set before us an eternal inheritance; if he has borne so often with our unprofitableness and rebellion;-surely our hearts must be harder than a rock, if we do not say, with the Psalmist, "What shall I render unto the Lord for all his benefits?"

4. Again : Constant growth in holiness is the very object for which we are apprehended of Christ."-St. Paul tells us, that he followed after greater degrees of grace, that he might apprehend, or lay hold of, that glorious prize, for which also he was apprehended, i. e. laid hold of and converted, by Christ Jesus. So that the Christian is stopped in

the road to destruction, on purpose that he may have life; that he may run the race to heaven, and at length seize the prize of a glorious resurrection. Indeed, Christ "gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." Titus ii. 14.

5. This also is the design of the work of the Holy Spirit.-He strengthens us with all might, that we may run and not be weary in our course. He assists us in prayer. He comforts us in trouble. He enlightens us in darkness. He sheds the love of God abroad in our hearts. He enables us to mortify sin, and overcome the world. Thus, he becomes the earnest, and pledge, and foretaste of the heavenly kingdom, which we strive to attain; and seals us to the day of redemption.

6. Consider, in the next place, that growth in spiritual religion enables us to honour God in every relation of life." Herein is my Father glorified," said our Lord, "that ye bring forth much fruit.”

The active Christian glorifies God in his family. "As for him and his house, he serves the Lord." "He walks in his house with a perfect heart." By religious instruction, by daily prayer, by kind admonitions, by a holy example, he directs his household in the way to heaven. To do this, a man must be alive and active, and humble and spiritual. Perhaps there is no part of our duty more difficult than family piety; because there we are most seen, there we are most off our guard, there our real frame of soul most shews itself. Accordingly the de clining Christian dishonours God greatly in his family by evil tempers, coldness in religious duty, and inconsistency in his whole spirit and conduct. He has little heart to speak for God, or to act for him. He is a worse man in his family than he is any where else. And his household differs but little from that of the ungodly.

He honours God in the church.