to accept of the Presidency of | he appeared insensible and unathe College at Princeton. On ble to speak, he said, TRUST IN hearing their determination, Mr. GOD AND YE NEED NOT FEAR. Edwards was very much affected, These were the last words which he felt areal sorrow at the thought he ever spake, and though few of parting from the people of they seemed to comprise the his charge at Stockbridge; but whole instruction and advice to the call of duty he was ever which he had given, in the obedient. course of a long and very useful life. Throughout his whole sickness not a murmuring or discontented expression was heard to fall from his lips, and when he expired, without a groan or a struggle he fell asleep.-His daughter, the widow of Presi

Accordingly he himself repaired to Princeton, and was to the universal acceptation of the Trustees and of the College, introduced to the chief seat in that learned society. His family still remained at Stockbridge, expecting to remove in the suc-dent Burr survived him but a ceeding spring.

Mr. Edwards had scarcely entered upon his official duties before it became necessary, from the prevalence of the small pox, that he should be inoculated. The disorder in its progress was at first mild and he appeared to be almost out of danger, when a

He

few days and his own most excellent consort was in the month of October following after a short and violent illness, buried by the side of her husband.

phecies.

No. IV.

(Continued from p. 184.)

secondary fever attacked him, Abstract of Faber on the Proand on the 22d day of March, 1758, terminated his life. possessed his reason to the last moment of his life and met his death with perfect composure, not with Stoic indifference but with a Christians hope.-IN the xi. Chapter of Daniel the He left, with a daughter, who was present, his dying love and advice to his wife and children and gave particular directions as to the order of his funeral; that it should be decent and that the expenses which otherwise would have been bestowed upon his ob-mans, which he had before briefly sequies, should be given in char-tions, as a chronological introducdescribed in his symbolical predicity to the poor. Thus in his death as in his life he had the poor always in remembrance.

To his friends who were with him and who were expressing among themselves their regret at his approaching death, when

prophet gives an enlarged account of the subversion of the MedoPersian empire, the rise of the Macedonian empire, its division into four kingdoms, the wars of the kings of Syria and Egypt, and the conquest of Jerusalem by the Ro

tion to the history of the king who was to magnify himself above every god: as the vision of the four beasts had conducted us to the tyrannical reign of the papal horn, and that of the ram and he-goat and to the exploits of the Mohammedan horn.

Complete justice having been | of the Greek emperor, and the Pope. done, in our author's opinion, to the Each of the little horns symbolizes first part of this minute prophecy a single power; whence we may by Bp. Newton, he passes over it: reasonably conclude from analogy, and comes immediately to the that the king here mentioned is a question, What power did the Spirit single power likewise. Mr. Mede of inspiration describe under the had advocated the scheme above character of the king who was to proposed, with this difference; that magnify himself above every god? he also includes in the character of Bp. Newton's opinion he states to the king even the pagan Roman state be, that the king means primarily, from the time of Antiochus Epithe Christian Roman emperors, and phanes. This mode of exposition secondarily, the Greek emperors in accords very ill with the definite the East, and the Bishops of Rome simplicity of Daniel's prophecies. in the West. He was an antichris-We are bewildered in a succession tian power and his tyranny in the church was revealed first in the Roman emperors, in summoning and directing public councils, and in acting as supreme head of the church; and especially, in the Greek emperors and the Bishops of Rome after the division of the empire; who exalted themselves above all laws human and divine. The king's disregarding the desire of women he applies to monasticism, whether oriental, or occidental; and to the constrained celibacy of the clergy; his veneration of Mahuzzim, or tutela3. It cannot accord with the chrory demigods, to the idolatrous wornological series of events as detailship of saints and angels; and his ed by Daniel, in regular succession, wars with the king of the south, in this his concluding prophecy.— and the king of the North to the in- Our Lord refers the abomination of vasion of the Eastern empire by desolation mentioned in the 31st the Saracens, and its final subver-verse of the xi. chapter to the sacksion by the Turks. To this scheme are urged the following objections:

of changes from pagan Rome to Christian Rome; from the Emperors before to the emperors after the division of the empire; from the Emperors of Constantinople to the popes of Rome; from the East to the West, and from the West to the East; from the State to the Church, and from the Church to the State; and from the imperious adoration paid to the Roman pontiff to the struggles of the Constantinopolitan monarch with the Saracens and Turks.

ing of Jerusalem by the Romans. And the Bp. sensible of this, very just1. This exposition makes this last the pagan persecutors of the primly applies the two following verse's to prediction of Daniel little more than itive Christians, with like propriety a repetition of a former one, as the he applies the 34th verse to the tyranny of the papacy had been days of Constantine. He has not previously discussed and dismissed, been equally successful in applying a power evidently most prominent the 35 verse, as he does, to the quarin the scheme. rels of Christians among each other, 2. The scheme wants unity and as those of the Consubstantialists simplicity: it makes the king a com-with the Arians. The men of unplex power, exerted first in the em-derstanding mentioned here, and in pire in general, and afterwards, part-the 33d verse, are men of the same ly, in the East,and partly in the West; | principles; men professing and acin his latter character, a compound ting up to the pure truths of the

gospel, in opposition to the heathen, | the king, his disregard to the desire

wished to have.

soul, is not the

in the former instance, and to cor- of women decidedly points out that rupt Christians, in the latter. That complex power which discouraged this is the case, will appear, if we marriage both in the East and in consider, that these last men of the West: the author replies, The understanding will continue in a desire of women does not mean the persecuted state, to the time of the desire to have women or wives; end, or to the termination of the but it means that which women de1260 years; the persecution here sire to have. Thus the desire of referred to then, must be that dur-Israel does not mean the wish to ing the reign of the papal horn. A have Israel, but that which Israel definite period, however, during that reign, seems to be pointed out by the striking language of the prophet,even the era of the reformation. These men of understanding, like the first, are represented as not satisfied with assembling their congregations, in the deep recesses of mountains and Jorests like the Waldenses; but as boldly and openly coming forward, as laboring to propagate their tenets, and to purge, reform and make white a corrupt and degenerate church. And indeed, these martyrs of the reformation, “have filled the whole world with their doctrine." With respect to the author of this second persecution, it is, as has been seen, the little horn of the revived Roman beast, this power and not the king was to wear out the saints of the Most High during the period of 1260 years. Nor are the suffer. ings of these men of understanding at all connected with the tyranny of the king. Whence it will follow, that as all Daniel's prophecies are strictly chronological, we must look for the king, not before, but after the period of the reformation. And therefore he cannot be, either the Roman emperor, the Constantinopolitan emperor, the Pope, or impostor Mohammed, but must be some other power perfectly distinct from them all.

Should it be said, that these objections however plausible cannot be valid, because the trait in the character of

The desire of thy wish to have thy soul, but that which thy soul wishes to have: and the desire of the wicked is not the wish to have the wicked, but that which the wicked wish to have: and to add no more, the desire of all nations is not the wish to be master of all nations, but that which all nations desire, even the promised Messiah. That the desire of women means, as explained, that which women desire to have, is further evident from the context. Daniel is speaking of objects of religious worship, true and false; all of which this king was alike to disregard; and among these, he was as little to regard the desire of women, as any of the others. The question then is, what object of religious wor ship is pointed out by the desire of women? to which the answer is, the Messiah. The title is applicable to him, and to him alone. The prediction of the promised seed was delivered specially to Eve: it was her seed, not Adam's; which was to bruise the serpent's head. With this desire, on the birth of Cain, forgetting that he was Adam's seed, as well as her own, she exulted, saying, I have gotten a man even Jehovah himself. Hence the vehe ment desire of Sarah, Rebecca and Rachel, to have children; and hence the horror which the Israelitish women entertained of barren

ness. The Messiah was indeed of God. The king was to venerate a foreign god, and along with him, certain tutelary deities. He claim

the desire of all nations; but in a mysterious sense, the desire of women, as he was to be born of a pureed not, that himself should be worvirgin by the power of the Holy shipped. The man of sin was to Ghost. This being the meaning of work pretended miracles; no prethe desire of women, it is certain tence that the king should claim suthat the king cannot be either the pernatural powers. The king was Pope, or the Constantinopolitan emto divide the land among the champeror, for amidst all the abomina-pions of his tutelary deities, for a tions of the Papacy, the divinity of Christ was faithfully preserved. And though some of the Eastern Emperors might be Arians, yet they never blotted the name of Christ from their religious creed; nor could they be said, in the sense of this passage, to disregard the desire of women.

price: nothing of this sort has been ascribed to the man of sin, nor was ever performed by the Pope. The the kings af the North and the king was to be engaged in wars with South: nothing of this is predicable of the man of sin, and to help out the difficulty, the Eastern emperor with his wars with the Saracens and Turks is brought in, and together with the Pope forms one complex person on the Bishop's sheme; and yet so, the difficulty remains, for the wars in question were to take. place at the time of the end, or, at the close of the 1260 years, a time yet future. The king, then, and the man of sin must be entirely different powers. What power is designated by the king may be gathered from the following considerations:

The chronological series of events which shows that this formidable

But further, it may be said the king's paying honor to a strange god, and to Mahuzzim, or tutelary deities, well accords with the Papal worship of saints and angels. Be it so, still, there is no reason why it should be confined, exclusively, to them, it may be paid to any other tutelary demi-gods whatever. The coincidence of the king's character with that of the Pope, in this point, cannot establish their identity, when so many objections present themselves to such an opinion. The author dissents from the posi-power cannot be either popery or tion of Mr. Mede and Bp. Newton that the man of sin is an exact transcript of the king predicted by Daniel. On the cantrary, he perceives no sort of resemblance between them, except in their both exalting themselves above all that is called God; though in this they agree, their actions plainly mark a difference in their characters. The man of sin was to be revealed when the imperial authority in Rome was taken out of the way: the king, after the second persecution of the men of understanding, at the reformation. The man of sin, was to cause himself to be worshipped in the temple

Mohammedism will, in these last days, help us to point out with considerable precision the state intended by it. We must, as has been seen, look for this impious tyrant after the reformation; and we are now removed but about sixty years from the close of the great period of 1260 years: hence we may reasonably conclude, that we are now living in the last times. The signs of these times are visible. The superstition of the latter days is now supported rather from motives of policy, than of religion. The main feature of the age is not that of giving heed to seducing spirits, and doctrines of

when we contemplate the character of the king, the time of his manifest

in our memory, to pronounce him to be revolutionary France.

Here the author proceeds to a more minute survey of the character of the king and observes in substance as follows: As the king was to rise up after the second persecu tion of the men of understanding ; or, in other words, after the reformation so the power of infidel France commenced at this very period. As the king was to magnify himself above every God, true or false: so has the atheistical republic, openly denying the very existence of the deity. Still, however contradictory it might seem, the king was to have a god, a strange or foreign god, whom his fathers never knew, a god at the head of a

tutelary saints; of speaking his impious hypocrisy, of forbidding to marry and commanding to abstaination, and recent events, now fresh from meats; or of voluntary humiliation in the worship of angels. These mummeries of the latter days, indeed, still exist; and they will exist to the end of the 1260 years: but, certainly, the impieties of the last times now form the most prominent feature of the age. Men are now professedly lovers of their own selves, disobedient to parents, without natural affection, false accusers, traitors, heady, high-minded, resisters of the truth, reprobate concerning the faith, scoffers, walking after their own lusts, denying the Lord that bought them; despising government; beguiling unstable souls; speaking great sivelling words of vanity; promising men liberty, while they themselves are the servants of corruption: deny ing both the Father and the Son. In-host of Mahuzzim or tutelary gods, dividuals of this description have always existed; antichrist, however, was not to be revealed, in an embodied form, till the last days, till there had first been a great aposta cy; till the reign of superstition was nearly over. At the head of this black catalogue of the vices which characterize the last times we may justly place Atheism and Infidelity. No person, it would seem, can read over the description of the king, and the vices of the last times, and not be convinced that they are closely connected together. Like the antichrist of St. John, he was to be a professed atheist: and as such to speak marvellous things against the God of gods; not to regard the God of his fathers, nor the desire of women, nor to regard any god; but to magnify himself above all. We must then expect the appearance of this king in the last days, in the time of the scoffers, in the time, in a word, in which we live. Indeed we need not hesitate,

whose prototype must be sought for in the theological code of some other country. Liberty was expressly deified by the Romans. A spurious freedom utterly inconsist ent with religion or morals was the soul of the French revolution: liberty and equality were the watch words of the conspirators, to sound the praises of this liberty was the spirit of all their harrangues and projects: nay, in imitation of the Romans, they adopted the literal worship of liberty; and like them appointed festivals in honor of reason, the country, the constitu must have been the foreign god hontion and the virtues. Liberty then

ored by the infidel king, which he placed at the head of his inferior Mahuzzim; among these were canonized even dead men, Voltaire, Rousseau, Mirabeau, Marat and Ankerstrom. The church of St. Genevieve was converted into a repository for the remains of their