what I have often seen, but by my own experience. I was never forward to speak of myself in this matter, but, in the present case, I believe it justifiable to bear my testimony to the reality of spiritual convictions. And, should you ever be brought to feel the guilt and danger of sin; and be held and shaken, for days together, as it were over the burning pit, as I have been, you will no longer think conviction of sin a visionary business, nor the work of distempered brains.

My dear niece, I entreat you, be careful how you scoff at seasons of awakening and conviction: and let it sink deep into your mind, that continued, final unbelief, is absolutely unpardonable. Pride and self-sufficiency, which are besetting sins to you and me, forcibly tend to this sin. To this cause, Dr. Priestly imputes the so general disbelief of revelation among worldly wise and philosophic men. At any rate, they are right eye and right hand sins to you and me: and if we be ever truly happy in this or the future world, they must be subdued. We must submit to the teachings of Christ; and, by love and faith, embrace him as our Lord, our King, and our Judge: we must bow the neck of this pride; put on his yoke; take up his burden; and press forward for the prize of the high-calling of God in Christ Jesus.

Oh! that you would be in earnest in this business. Time is short, but eternity will be long. I greatly fear for you, Matilda. It will be a dreadful discovery, at last, to find you had a price of infinite value put into your hands,

and no heart to improve it. If you shall ever be saved from your sins, it must be through the atonement and righteousness of Jesus Christ: not in your way, but on God's terms, and in His way-a way which will appear rational, consistent, and glorious, if examined as it ought to be. The sooner you embrace the way of Gospel salvation, the happier you will be; and more glory will redound to the praise of God's grace. That He may guide and direct you into the way of life, and keep you by his mighty power unto salvation, is the sincere wish, and earnest prayer of your friend, and very affectionate uncle.

For the Panoplist.

REMARKS ON DAN. xi, 40-45.

In the preceding verses the prophet had described an infidel power, whose reign would immediately precede the standing up of the Messiah; in these he foretells its achievements and detruction. This part of the prophecy runs thus:

And at the time of the end shall the king of the south push at him; and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the coun

Though we do not agree with the writer of this article, in regard to the interpretation which he has giv en of the passage in question; yet his remarks may be useful by exciting attention to the wonderful events which are now taking place in the world, and which are doubtless foretold in the Scriptures. Ep.

tries, and shall overflow, and pass over. He shall enter also into the glorious land, and many countries shall be overthrown; but these shall escape out of his hand, even Edom and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries; and the land of Egypt shall not escape. But he shall have power over the treasures of gold and silver, and over all the precious things of Egypt; and the Libyans and the Ethiopians shall be at his steps. But tidings out of the east and out of the north shall trouble him; therefore he shall go forth with great fury to destroy and utterly to make away many. And he shall plant the tabernacles of his palaces between the seas,* in the glorious holy mountain: yet shall he come to his end, and none shall help him.

The time of the end, at which this prophecy begins to be fulfil led, must intend the time when that state of things, under which papal oppression prevailed, would be done away. It doubt less includes the casting down of the thrones mentioned, Dan. vii, 9. I beheld, says the prophet, till the thrones were cast down, and the Ancient of days did sit. These thrones were those of the ten kings, and their overthrow commenced, I apprehend, with the late revolution in France; so that the time of the end commenced then.

The time when papal persecution should cease is also mentioned as the time of the end; for we read, Dan. xii, 7, And when he shall have accomplished to scatter the power of the holy people,

• Or among seas, at a glorious, &c

all these things shall be finished. Certainly, then, the commencement of the overthrow of the persecuting powers, marks the commencement of the time of the end.

It is generally allowed, that the infidel power, whose exploits are so particularly narrat ed in this prophecy, intends the French nation in its infidel state. If the time of the end is yet future, all the success of that nation for twenty years past is overlooked. But surely the events of this period, are not less remarkable than those foretold in the prophecy.

It being evident from the foregoing observations, that the time of the end commenced with the French revolution, it remains to trace the fulfilment of the prophecy from that period.

And at the time of the end, the king of the south shall push at him. The French revolution was no sooner completed by the execution of Louis XVI,than war was declared against the infidel power, by Spain. At the same time, a combined northern power composed of Austria, Prussia, and Great Britain, came against him like a whirlwind with a force aptly expressed by chariots, and horsemen, and many ships. Thus far we clearly trace the first events of the time of the end.

And he shall enter into the countries, and shall overflow and pass over. The success of the French against their assailants, on every side, exactly corresponded with this description.

The first shock being over, and an interval of hostilities taking place between France and the continental powers,the infidel power sent an expedition to

Egypt. From Egypt the army marched into Palestine. This was overrun to its northern extremity, where the city of Acre prevented farther progress. Edom, Moab, and the children of Ammon, skirted the line of march, at some distance, and thus escaped being overrun; yet during the siege of Acre, the territory of the Ammonites must have been visited by foraging parties.

The entrance into the glorious land is mentioned previously to the invasion of Egypt, both because it is a more interesting fact, and also because the conquest of Egypt was not complet ed at the time of the irruption into Palestine. It is worthy of remark, that the ancient crusaders, whose only object was to gain possession of Palestine, found it necessary to begin with attacking Egypt.

It does not appear, that in this invasion of Palestine many countries were overthrown; nor is this predicted in the prophecy, the word countries being supplied. These overthrows appear to have been in conse quence of the entrance into the glorious land; and therefore it will be more proper to supply the word places, and translate the word rendered but, in the clause but these shall escape out of his hand, by the word and, which is more common. In the original, there is no appearance of relation between the words many and these.

By sending detachments in every direction, the French exercised a power over the neighboring countries, which was suffiçient to fulfil the prediction

He shall stretch forth his hand also upon the countries. The entire conquest of Egypt being at length effected, all the treas. ures, revenues, and precious things of Egypt, fell into the hands of the infidel power. In the mean time, the inhabitants of the neighboring parts of Lybia, being defeated by the French, their subsequent treatment of the infidel power fulfilled the prediction, that they should be at his steps. The Arabians or Cushites, who were the Ethiopians here spoken of, volunteered at the same time, in great numbers to assist in defending Egypt, but the volunteers being at length miserably destroyed, the government of Mecca disavowed the expedition, and desired peace with the French. The trade of the Arabians with Egypt, and the countries beyond it, being regulated and taxed by the infidel power, the prediction that they also should be at his steps was accomplished. The event of the combined attack on the infidel power being foretold, and his invasion of Egypt and Palestine described, the prophecy concludes with an account of his last expedition. But tidings out of the easi, and out of the north, shall trouble him; therefore shall he go forth with great fury, to destroy and utterly to make away many. And he shall plant the tabernacles of his palaces among seas at a glorious holy mountain; yet shall he come to his end, and none shall help him. All these particular, except the last, have been verified in the present expedition of Bonaparte. H. S.

Feb. 6, 1813.

THE importance of understanding the precise meaning of Scripture, is obvious to every believer in Christianity. Το instruct mankind in the sacred truths of this religion, is an interesting part of the duty of ministers; it is a principal object of their appointment. It is the de. sign of this paper to point out a common fault in interpreting Scripture, and to direct the attention of teachers of religion, whether ministers, or members of churches, who take an active part in religious meetings, to a different course. If the objection against the manner sometimes adopted, be perceived and felt, the remedy for the evil will be obvious.

It is not unfrequent that ministers, in their prayers and sermons, use the language of Scripture in delivering their sentiments, when the quoted passage does not authorize precisely the meaning, which it naturally conveys, as they quote it. Such a practice will lead the hearers to entertain vague notions concerning such passages. It has induced some to say, that any meaning, which pleases the preacher, may be put upon Scripture, No allusion is here made to the interpre tation of prophecies which are yet to be fulfilled. As the events alone will certainly show the things which such prophecies were intended to foretel, it is to be expected that the best and wisest men should err and differ in their sentiments. This essay respects the more com

mon application of plain passages. It is believed, that Scripture is so definite, that it cannot with the same propriety be applied to two things, though they the case, the explanation and apmay be very similar. If this be plication of passages ought to keep in view their precise meaning. Nothing should be added— and nothing should be away, and nothing in any man. ner different should be expressed or implied. To these sentiments given. But do we always find a a general assent will probably be corresponding practice? Let each one appeal to his own observation.

taken

Men are often represented by ministers as willing, in popular language, to become religious, provided they be allowed to continue the practice of some darling sin. This is undoubtedly true with respect to multitudes. In proof of this sentiment the words of Naaman to the prophet, are sometimes adduced; 2 Kings v, 18, In this thing the Lord pardon thy servant, that when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon; when I bow down myself in the house of Rimmon, the Lord pardon thy servant in this thing. The prophet said to him, Go in peace. This is sufficient to show, that Elisha saw nothing wrong in this request of Naaman, and that he believed him sincere in the promises which he had just made of worshipping only the Lord.* The notice, which our Savior took of this case as recorded in Luke

Many learned divines have very different views of the passage in question. Ex

iv, 27, affords proof to the same effect. This being the case, it cannot but be wrong, thus to apply the above passage. This application supposes that Naainan was a vile character after the miracle of healing was performed upon him. It renders unaccountable what the prophet and what our Savior said respecting Naaman; it allows us not to wonder at the grace of God, and to adore him for manifesting his mercy, and subduing the proud spirit of this haughty Syrian.

If, however, it be necessary to appeal to Scripture for an example to prove that which the words of Naaman do not prove, the conduct of Judas when our Savior was anointed with the ointment may be alleged with propriety, and with this advantage, that there is no doubt in the case. Judas seemed willing to follow the Savior so long as he carried the bag and was in possession of the property-so long as he could gratify his darling passion. Sapphira are instances in proof of the same point.

Ananias and

Another case of misapplication of Scripture consists in the general signification which is given to some invitations of the Gospel, which are in their nature particular. It will not be denied, that the meaning of Scripture is sometimes more, and sometimes less extensive. It is the preacher's duty to distinguish these cases. An instance inay be given to illustrate what has now been said. On a certain occasion our Savior thus addressed the people: Come unto me, all ye that labor and are heavy laden, and I will give you rest. As this invitation respects those

who labor and are heavy laden, it cannot be proper to say to all without distinction, that the Savior invites them in this language, unless all labor and are heavy la. den. But that this is not the case with all is plain from Scripture and fact. Hence, this invitation ought not to be extended any farther than to the very persons who are specified in it. But how contrary to this is the practice of many, who are teachers of religion. There are oth er invitations, similar to the above, which are limited by the very terms in which they are expressed, and cannot be considered general. Ho, every one that thirsteth; if any man thirst, let him come unto me, and drink.

There are general invitations, which ought not to be made particular. The Spirit and the bride say, Come. Look unto me, and be ye saved, all the ends of the earth.

Another source of misapplication of Scripture is the attempt to put spiritual construction upon all the parables, and every part of the parables of our Savior. The first part of the parable of the unjust steward, Luke xvi, 1, 2, was not long since interpreted in the following manner, by a person, whose reason and knowledge of Scripture ought to have directed him to a very different explanation. The rich man was said to represent God; the steward the sinner; and the wasting of the goods, the neglect and abuse of the mercies and privileges which God bestows. The account, which the steward was called upon to give, represented the judgment day, or the time when the sinner would be called to give an