guage may derive much instruction himself from this source, and communicate it also to others: indeed, I am fully convinced that this is the case. The undeniable fact, however, is this: that the Septuagint scarcely ever uses any of these Hebrew names. JEHOVAH, JAH, ELOHIM (or ALEIM), SHADDAI, &c. are not found in that version, but simply Κύριος, Θεός, with epithets of Greek derivation (except Tsabaoth in a few instances). Now, in this respect, the sacred writers of the New Testament have uni formly followed that version. In no quotation do they substitute the Hebrew name; not even where the other parts of the quotation vary from the Septuagint! Nay more : the whole New Testament is writ. ten on the same plan; and the Hebrew names and titles of JEHOVAH are seldom even referred to, ex. cept "I AM THAT I AM," in a few instances. This, at least, shews that the Greek translators did not act materially wrong in that part of their plan, and that the Hebrew names are not essential to a right understanding of the Christian co of a very peculiar astronomical naś ture, and (to make use of the words of the friend who sent me the extract) that it is hardly possible but that 2300 must be the true number given by the Holy Spirit, in Dan. viii. 14. The passage is as follows: "Extrait du Caractére de Daniel par Monsieur Count de Gebelin. faite harmonie qu'offrent les nomAjoutons à ces traits, la parbres prophetiques avec ce que la nature astronomique a dé plus exact; harmonie qui auroit été indes plus grands astronomes de no connue, si un savant de nos jours, l'un velation de la Nature; etude qu'on tre siécle n'avoit rapproché la Re. dedaigne, et qu'on devroit faire ce pendant, lors même qu'on ne verroit que l'homme dans la Revelation, puisque ce seroit l'effort le plus prodigieux de l'esprit humain, l'effort de l'homme le plus profond l'effort d'un homme divin dont ja, dans la connoissance de la nature, sorte mais aucun mortel n'approcha; en que se vouer à l'ignorance de ces choses, c'est ce priver de très belles connoissances. "La decouverte de ces Cycles parfaits dont nous parlons ici est consignée dans les Remarques Historiques, Chronologiques, et Astrono miques, sur quelques Endroits du Livre de Daniel qui sont à la tête des Memoires posthumes de M. de Chesaur, imprimées à Lausanne en 1754. Cet auteur plein de genie et de savoir demontre, que Jes nombres prophetiques de Daniel 2300 et 1260, ainsi que leur difference 1040, etoient autant de Cycles par faits. Cycles qui sont harmoniser, tout à la fois l'année solaire, le mois avoient été cherchés en vain, et lunaire, et le jour, qui jusqu' ici qu'on avoit fini enfin par regarder pour chimériques au impossibles; de la meme nature, en un mot, que la pierre philosophale et le mouvement perpetuel. Il ajoute, que ce • By consulting Prideaux's Connections, Part ii. Book iv. the reader will find how sont les deux seuls nombres ronds One thing is certain, that there qui fussent cycliques et qui le fus is no previous improbability in the sent de maniere que leur difference discoveries said to have been made fut elle même un cycle parfait et by M. Chesaux. When we conl'unique. sider the awful solemnity with which the annunciation of one of the prophetical periods is accompanied (Dan. xii. 7.) we must see that the Spirit of God attaches to these periods the highest possible degree of importance. coveries The dis "Il observe en particulier, sur le cycle de 1040, qu'il est le plus exact qu'on connoisse, et même qu'on puisse trouver, à moins que d'aller au dela d'un espace de tems trois ou quatre fois plus long que celui qui s'est écoulé depuis les plus anciennes observations jusqu'à nous: il ajoute, qu'il est d'autant plus etonnant que personne ne s'en soit aperçu qu'il suffiroit pour cela de comparer le Livre de la Nature avec celui de la Revelation. Ajoutons que M. de Cassini, et M. de Mairan, á qui l'auteur avoit communiqué son manuscrit et ses decouvertes, ne purent discouvenir de leur verité ? quoiqu'ils ne pussent comprendre,' dit le dernier avec une ingenuité adınirable, comment & pourquoi elles etoient aussi réellement renfermées dans l'Ecriture Sainte.' "Commes ces cycles concourent egalement avec nombre d'autres. circonstances trés remarquables cet auteur termine ainsi ses remarques. Pourroit on a tant de traits réunis meconnoitre dans l'Auteur de ces anciens et respectables livres, le Createur du ciel et des choses qui y sont, de la terre et de ce qu'elle renferme, de la mer et de ce qu'elle contient."'" As the works of M. Che saux are not to be found in this part of the kingdom, I have not had an opportunity of referring to them. And I do not, at any rate, possess the necessary qualifications, to enable me to judge of the accuracy of his calculations, But it seems worthy the attention of any scientific Christian in the metropolis, to examine these calculations, and communicate the result of his inquiries to the public. con of M. Chesaux firm the ideas we have thus been taught to form of their importance, by shewing us that they are not written only in the Scriptures, but that, to guard against the numbers being corrupted or changed by man, God has, with his own finger, engraved them on the system of the heavens.-The eternal Word and Wisdom of God, "when in his hand He took the golden compasses, prepared In God's eternal store, to circumscribe This universe and all created things," did (if M. Chesaux's discovemarkable relation between those ries be true) establish a very rebe revealed to his servants the properiods, which were in due time to the prevailing power of the enemies phets, as measuring the duration of of the church, and the apparent diurnal and annual revolutions of sider that both the natural and mothe heavens. And when we conral universe of God, are probably full of unseen and unknown relaful employment to trace and adore, tions, which it may be our delightin a more advanced stage of our existence, there is, I am sure, nothing incredible in the discoveries of M. Chesaux. TALIB. To the Editor of the Christian Observer. I TAKE the liberty of acknowledg ing, through the channel of your valuable work, my obligations to your correspondent H. N. T. S. for the very friendly manner in which he has spoken of me, and of mypuny effort practically to illustrate the excellent liturgy of our church. If, in speaking on the subject which has engaged the critical attention of H. N. T. S., I have incautiously asserted in one passage, what I haved treated as conjectural in other passages, I cordially beg his pardon. I received my view of the matter from Bishop Stillingfleet's Origines Britannica*, and followed him without further inquiry than what he afforded me. My situation in the ministry has not admitted critical investigation; and if I have been enabled to suggest only "practical" hints which may be rendered useful, it is all I have auned at. My essays were chiefly written early in the mornings of a winter season, before those interruptions commenced, to which I am hourly exposed throughout the day. I am fully conscious that they savour too little of the lamp. The account which I have given of the martyrdom of St. Thomas, is conveyed in the very words of Cave, to whom I have made a general acknowledgment of obligation. The geography of India is now better understood than it was when that learned author edited his biographical sketches. As these errors do not affect my main object, I do not consider them. as any serious evils. But, if my work should be so far honoured as to proceed to another edition, I shall thankfully attend to the friendly remarks of your correspondent. There is, however, another in stance of censure passed on me by H. N. T. S. which, as I do not perceive that it is deserved, I shall also notice. It occurs in his last note but one. He thinks that, in my essay on the Collect for the 5th Sunday after Trinity (vol. ii. p. 471.), I have made the period of our Lord's nati vity to synchronize with the rest which the churches enjoyed after the. *. In a note annexed to my missionary, sermon, I have stated the authority on which the Bishop founds his opinion that St. Paul preached in Britain. termination of the persecution which commenced with the death of Stephen; and that I have identified the political tranquillity of the former with the ecclesiastical tranquillity of the latter. I have carefully read the passage as it stands in my essay, and cannot discern the "inadvertence" charged on me. Let the whole drift of the paragraph be considered, and I conceive that no such anachronism or identification will appear. "We look up to God as the governor of the universe. We consider his church as the great object of his care, and we beseech him to order all things in the course of his providence so as to promote its welfare. Aud forasmuch as it appears to us, that a peaceable state of the world is best calculated to promote his glory and the advantage of his church, we pray, without pretending to prescribe to his wisdom, or to direct his mea ́sures, that peace may universally prevail among men. We recollect that the time of our Lord's nativity was an æra of general tranquillity among the nations of the earth*; and that the churches throughout all Judea, and Galilee, and Samaria, having rest from tumult and persecution, were edified, and, walking in the fear of the Lord, and in the comforts of the Holy Ghost, were multiplied." My object was to produce two instances of tranquillity, distinguished both as to their time of occurrence, and their nature, in which peace had proved beneficial to the church, for the purpose of justifying the petition of the collect. I have endeavoured, Mr. Editor, to be as concise as possible in these remarks, being unwilling to occupy your valuable pages in what I consider to be of small importance,--my own vindication. I remain your obedient servant, ⠀⠀ *** THOS. T. BIDDULPH!"' In the former edition, there was a semi colon after" earth;" and it should have been retained in the latter. FAMILY SERMONS. No. XXXI. "He virtue and a punisher of vice. But if we look abroad into the 2 Cor. v. 10. We must all appear before the judgment-seat of Christ. Ir is said to have been the custom in Egypt, when kings died, and were thus reduced to a level with their fellow-creatures, for their subjects to bring them to trial, and to pass sentence on their past lives. And the expectation of this trial is said to have had such an effect on them as to have produced a succession of the best kings who ever governed any country. But how feebly does such a practice represent to us the judgment spoken of in the text! Can words describe a indignation and wrath, tribumore awful prospect? Can they bring before us a fact in which every man is more deeply interested? Do not all "human concerns shrink into nothing, when compared with this? Let us then, as we are reasonable creatures, as we value our souls, give our attention to this solemn subject. The text esta blishes several points which I shall examine in their order. I. There will be a future judgment. -I need not say that the text is not the only passage which declares the same truth. Numerous are the passages in which this awful event is placed before us, in language which may dismay the boldest unbeliever. There are few, however, who avow unbelief on this point. But here, as in a multitude of other cases, there is much secret unbelief, which, if not so mischievous to others, is yet as ruinous to those who harbour it. And even in the minds of those who believe this truth, how feeble is the influence of that belief! It may be of use, therefore, with a view to confirm our faith, and to realize in our minds this awful scene, if I attempt to shew the reasonableness, or rather the necessity, of a judgment to come. 1. It is necessary, in the first place, in order to vindicate the holiness of God. It is essential to our notion of God, that he be a rewarder of lation and anguish, upon every soul of man that doeth evil-but glory, honour, and peace to every man that worketh good."Let the impeni tent recollect this: let them recotlect that punishment is only delayed, not remitted. The time will come, when the Judge "shall be revealed in flaming fire, taking vengeance on them that know not God and obey not the Gospel."-Let the penitent also understand this. God does not forget to be gracious:" he only defers reward till it can be unchangeably given, and till we shall be no longer prone, as now, to abuse the blessings of God. 2. A future judgment is further necessary, on account of the nature of religion and of sin.-Religion is no single act of well-doing, nor is a state of sin a single act of evil. doing. Religion is the habit of doing right, and a state of sin the habit of doing wrong. A man whose principles, whose habits, whose love and faith and penitence, are such, in the main, as become the disciple of Christ, may, through the force of sudden temptation, or in a moment of peculiar weakness, violate, in a single instance, the law which he honours. A man may also occasionally perform an act, or feel a sentiment, right in itself, whose habits and principles are generally offensive to God. In these says, "However God may judge others, there will be a milder rule for judging me: to me, little is given, and therefore little will be required me." Now, whatever truth there might be in this excuse, in a case where instruction was impossible, it can apply to none who possess the opportunities of knowledge, and neglect them. It can apply to none who know enough of their Bibles to make this excuse. In this country, at least, there are few, if any who do not know enough of the demands of God and the duties of man to deprive them of all apology for sin. The day of judgment will bring them also to the trial. The small, as well as the great, will stand before God on that day. It will be determined with respect to every man, ар whether he has indeed acted the light which he possessed; whether he did not love darkness rather than light, because his deeds were evil. Let none of us, then, dare to presume on an ignorance which," instead of being an excuse for our sins, is perhaps itself our greatest sin, being the parent of all the rest. cases an instant decision would ill end. II. Having considered the certain ty, as well as the reasonableness, or rather the necessity, of a future judgment, I proceed to consider, in the second place, its universality. -None shall be exempt from it. "We must all stand before the judgment-seat of Christ." On this head, as on the former, I might observe, that the passages establishing it are innumerable, and certainly there are few so bold as openly to deny it. But still there are many who make a sort of exception in their own favour, which serves to defeat all the good they might otherwise derive from the doctrine. 1. The poor and ignorant man to 2. The man visited by tedious and severe afflictions is sometimes disposed to think that the day of judgment has little to do with him. “I have sinned, it is true," he will "but have I not also suflered? God punishes the sinner either in this world or the next: he has sent me my portion of affliction here: I have little fear for eternity." But on what authority do such notions rest? Does God ever speak of sorrow as an expiation or atonement for sin? Sorrow has its proper of fice. It is designed to alarm the conscience and soften the heart; and godly sorrow worketh repentance unto life. But it was never designed to take place of the atonement of Christ, or of the sanctification of the Spirit. The man, indeed, who improves afflictions to purposes of piety, humility, and penitence, though he sow in tears, will reap in joy. Those who do not will exchange the lighter afflictions of time, for |