happen, till the thousand years are ended: Then, indeed, there is to be a great and general defection; but it seems to be of short continuance. This period, therefore, must take its beginning before the appearance of Antichrist. The prophecy itself contains a character of the time from whence we are to compute this period. The vision or prophecy is concerning two things that are quite distinct, or rather opposite, the one to the other. The first thing inquired after is, "How long shall be the vision concerning the daily sacrifice?" that is, how long shall it be before the little horn, verse 9, or Antichrist arise and take away the daily sacrifice, by corrupting the purity of divine worship. In the 11th and 12th verses of this prophecy, we are told what this adversary of Christ and his saints would do; « Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily saerifice by reason of transgression, and it cast down the truth to the ground, and if practised, and prospered." The second thing in the question is," How long shall be the vision concerning the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?" The question including these two things in it, the answer is, "Unto two thousand and three hundred days; then shall the sanctuary be cleansed;" that is, as I understand it, then shall that glorious and happy time commence, concerning which, it is said, Blessed is he that waiteth, and cometh to it. Dan. xii. 12. Thus this long period comprehends all the three periods already noticed, and another of 965 years respecting the daily sacrifice, or the purity of divine worship. During this period the church retains the worship of God according to the rule of the Scripture. "And there was given me a reed like unto a rod: And the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein." Rev. xi. 1. To this period succeeds another of 1260 years: All this time Antichrist takes away the daily sacrifice, casts down the place of Christ's sanctuary, casts down the truth to the ground, and practises and prospers; sets up the transgression of desolation, and gives both the sanctuary and host to be trodden under foot. Dan. viii. 11---13. "But the court which is without the temple leave out, and measure it not, for it is given unto the Gentiles: And the holy city shall they tread under foot foot forty and two months," Rev. xi. 2. The two short periods which follow this have been already considered. The subdivisions of this long period, when arranged in their order of succession, will stand thus, 1. The period of the daily sacrifice, 2. The period of Antichrist's reign, 4. A period of 45 years, Years, 965 1260 30 45 2300 Bishop Newton, the only author I have seen on this sub. ject, conceives these years are to be computed from the vision of the he-goat, or Alexander's invading Asia. Alexander invaded Asia in the year before Christ 334. But what has this invasion to do with the daily sacrifice? nor know we any thing done at that time relating to it? Again, if we compute the 965 years from that time, it will bring us down to the year 631, when Antichrist would be revealed; but this time has nothing so remarkable in it, as to induce us to date his rise from it. The book of Nehemiah will perhaps furnish a date, from whence we may compute this period. Nehemiah returned from his government in Judea to the court of Persia in the 32d year of Artaxerxes Longimanus, answering to the year before Christ 433. "But in all this time was not I at Jerusalem? for in the two and thirtieth year of Artaxerxes, king of Babylon, came I unto the king, and after certain days obtained I leave of the king: And I came to Jerusalem." Neh. xiii. 6, 7. The Hebrew word rendered days, several times signifies years: Thus, " And it came to pass, at the end of two full years (Heb. two days), that Pharaoh dreamed, and behold, he stood by the river," Gen. xli. 1. Come to Bethel and transgress; at Gilgal multiply transgressions; and bring your sacrifices every morning, and your tithes after three years," (Heb. after three days.) Amos iv. 4. The word, therefore, might be translated, after certain years. This rendering agrees best with what is said in the beginning of the verse, "But in all this time was not I at Jerusalem ?" meaning that he was a considerable time absent. Dean Prideaux supposes it was about five years, and gives his reasons for it. (See his Connections, anno 428). If then we admit his supposition, which, for the reasons he gives, has every appearance of being well-founded, this will bring Nehemiah's return to Jerusalem down to the year before Christ 428, when he reformed the abuses committed in the house of God. K 2 (See (See his own account of this affair, Neh. xiii. 4--14. In the history now referred to, we have indeed a matter pertaining to the daily sacrifice, or to the worship of God. It is the more remarkable, as it is not only a very important, but the last act of reformation relating to it, that is mentioned in the history of the Old Testament. This circumstance in it, perhaps, deserves particular notice; that Tobiah, an Ammonite, a Gentile, and an enemy, Neh. vi. 1. who hated, scorned, Neh. iv. 3. and opposed the people of God, was at this time turned out of one of the principal chambers of the house of God, where, through the base conduct of Eliashib the priest, he had for some time resided. His residence in such a place might be a principal cause why the Levites were neglected, and why the house of God had been forsaken. A man of Nehemiah's piety and zeal would instantly, upon his arrival at Jerusalem, set himself to reform these abuses. The daily sacrifice being thus restored to its purity, it remained in the Jewish church till the death of Christ. It then ceased to be with them. Henceforward the daily spiritual sacrifice of prayer, thanksgiving, and new obedience, was of fered in the Christian church. Here it continued while the church retained the purity of doctrine and worship revealed and appointed in the Scriptures. But when the generality of professed Christians had departed from the faith and worship of the Gospel, the clergy and monks being the chief promoters of the corruptions introduced into the church, then the man of sin, the bishop of Rome, as the head and chief of this apostacy, stood up against Christ, the Prince of princes, Dan. viii. 25, took away the daily sacrifice, cast down the place of his sanctuary, Dan. viii. 11, and set up the abomination that maketh desolate, Dan. xii. 11. Then was the court which is without the temple given unto the Gentiles. Rev. xi. 2. If then we compute 965 years, the period of the daily sacrifice, from the year before Christ 428, when Tobiah, a Gentile, was cast out from his residence in the outer court of the temple, this will bring us down to the year 537, when the Gentiles would enter into it again at the appearance of Antichrist. This exactly coincides with the first of the dates we had formerly from Rev. xvii. 8---11; for the Goths lost the dominion of Rome in the year 537. According to these dates of the rise of Antichrist, we may expect his fall in the year 1797. The book of Nehemiah affords another date, which, in the present inquiry, ought not to be omitted. The first seven weeks of of Daniel's seventy weeks ended in the year before Christ 409. In this year Nehemiah caused the Jews to put away their strange wives. Neh. xiii. 23---30. This was the last act of his reformation. (See Prideaux, anno 409.) This being nineteen years later than the preceding, relating to the daily sacrifice, brings the rise of Antichrist down to the year 556. This is three years later than the end of the Gothic kingdom in Italy. His fall, according to this date, will be in the year 1816. This long period of 2300 days does not end at the fall of Rome. It comprehends in it the two shorter periods formerly noticed, viz. the thirty years supposed to belong to the seventh vial. During this season, terrible judgments will fall upon the remaining party of the Antichristians, Rev. xvi. 17--21. while the Gospel shall have great success among others. Perhaps, between the ending of the preceding period and the beginning of this, the three following events may take place about the same time: 1. The fall of Antichrist. 2. The conversion of the Jews, Rom. xi. 15. 3. The resurrection of the witnesses, Rev. xi. 11, 12. The two last events shall be accomplished not by human influence; "not by might, nor by power, but by my Spirit, saith the Lord." Zech. iv. 6. We have reason to expect, from many prophecies in Scripture, that in the fourth and last period of forty-five years, the Gospel will be preached with the most wonderful, rapid, and increasing success throughout the whole earth. At the end of this period the Millennium commences; "And he said unto me, Unto two thousand and three hundred days, then shall the sanctuary be cleansed." Then shall be fulfilled all that is foretold concerning the glory of the church of Christ in the latter days. Many prophecies have evidently a particular respect to this time, such as the following: "Arise, shine, for thy light is come, and the glory of the Lord is risen. upon thee. For behold, the darkness shall cover the earth, and gross darkness the people; but the Lord shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising.The glory of Lebanon shall come unto thee, the fir-tree, the pine-tree, and the box together, to beautify the place of my sanctuary, and I will make the place of my feet glorious." Isa. Ix. 1-3. 13. (See the whole chapter.) "For, from the rising of the sun, even unto the going down of the same, my name shall be great among the Gentiles, and in every place incense shall be offered unto my name, and a pure These and the pure offering; for my name shall be great among the heathen, saith the Lord of hosts." Mal. i. II. like Scriptures will best explain what is intended by the expression,Then shall the sanctuary be cleansed.” This is, indeed, a vision or prophecy for many days, Dan. viii. 26. extending (if this computation of the time be right) from Nehemiah's reformation of the temple-worship, or of the Jewish state, to the happy period when truth and peace shall universally prevail, and connecting in one harmonious. and beautiful system, the history, the worship, and the prophecies of the Old Testament with those of the New. Fearing that I have already trespassed too much on your time and patience, I shall postpone the consideration of the remaining part of this interesting subject to another opportu uity; and am, Dear Sir, Your sincere friend, Wooler, June 24,, 1795. GEORGE BELL. A PROPER BEHAVIOUR IN PLACES OF WORSHIP, THE TRUE CHARACTERISTIC OF A GENTLEMAN. NE would hardly think it possible that any who pretend to the title of gentlemen, could act with levity in a place dedicated to the Supreme Being; the idea of which should inspire, if not with sentiments of awe, at least with a serious temper. But it is evident from the following account, that there are those who frequent the sacred temples of religion, with a disposition unbecoming a ball-room. For some time past I have attended at a meeting-house not many miles from the metropolis, where the only object appeared to be a serious attention to religious duties. But the presence of two or three families, lately arrived from London, has occasioned so great an alteration, that it has more the appearance of a playhouse, than of a place devoted to the worship of God. I shall not attempt to send you a full account of their proceedings, as I do not wish to give any personal offence; but if this should happen to pass within their notice, I hope it will be the means of terminating a conduct equally unbecoming the gentleman as the Christian. One of these petite maitres is continually gazing, with a look of wonderful sagacity, through a glass which he holds in the most conceited manner at some modest female; while |