forming a second opinion. Even by the Jewish commentators, among whom Daniel has considerably sunk in his reputation, it has been ever acknowledged, that, in this passage, the Messiah, by whom they expect their nation will be redeemed, and their religion universally propagated, is obviously intended. The prophet in pointing out the course, in which the divine purposes would be carried into effect, represents it, as exhibiting a protracted contest for the supremacy, between the authority of Christ and the usurpation of Antichrist. The latter is described by him, as destined to prevail for a specific time, before the former should be fully established. On the subject of this defection, the prediction from which the text is taken, is peculiarly full and explicit. Its inspired author describes himself, as influenced with a higher share of interest and curiosity to be informed of the nature and duration of this profane usurpation. He accordingly sought information respecting it, from one of the divine beings, who presented themselves to him in his vision. "Then I would know the truth of the fourth beast, which was diverse from all the others..... Thus he said, the fourth beast shall be the fourth kingdom upon the earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down and break it in pieces. And the ten horns out of this kingdom are ten kings

that shall arise: and another shall rise after them and he shall be diverse from the first, and he shall subdue three kings. And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hands until a time and times and the dividing of time.

The historical events shadowed in this description which portrays the usurpation of Papal Rome, on the decline of Imperial Rome, have been so frequently and accurately traced, that it must be useless, at the present moment, to enter into the parallel. The antichristian character of that spiritual tyranny, by which the supremacy of "the Son of Man" is invaded; its persecuting spirit, "in wearing out the saints of the most High;" its superstitious innovations," in changing times," by the institution of saints' days and holidays; its profane dispensation with the divine laws, by absolution and indulgences; sufficiently identify the features of the apostate church, in the repulsive portrait sketched by the prophet's hand, without the formality of a comparison. It comes more immediately within my province to examine the concluding words, in which the limit is set to this profane and tyrannous domination, and the time of its commence

* Dan. vii. 19, 23-25.

ment indirectly determined. Its origin is there dated from the fall of the "ten kingdoms," prefigured under "ten horns," into which the fourth of the prophetical monarchies would be partitioned; and into so many petty sovereignties we certainly know the Roman Empire was divided, after the irruption of the northern hordes by whom it was dismembered. The epoch of the period, as deduced from this event, is determined, during which, this usurpation shall last; and as we are assured, "the saints of the most High shall be given into his hand, until a time and times and the dividing of a time."*

Without any ulterior view to the various prophecies, in which the period thus determined is more fully explained, on which a more convenient opportunity will arise to dilate hereafter; it may be observed, at present, that the term thus prescribed to the great antichristian apostacy, extends to 1260 years, at which it is uniformly computed. According to the general acceptation of the Hebrew, "a time" signifies a year; and as the term "times" is used by the prophet in the dual number, the original phrase," a time, times, and the dividing of a time," is equivalent to three years and a half. As in this period, there are by computation 1260 days; according to the usual canon of prophetical interpretation, which

* Dan. vii. 25.

understands years by days, such must be the number of years prescribed to this profane usurpation. In this view of the original phrase, all commentators, as well among the ancients as the moderns, among the Jews as the Christians, generally coincide; however widely they may differ in the application of the prediction.

For the further elucidation of the subject, we may however apply to the prophet, who furnishes the best comment upon his own text. Of the different prophecies delivered by him in the reigns of Belshazzar and Cyrus; the last, he expressly offers, as explanatory of the preceding ; in which the shifting scene, whereof the course of mundane affairs supplies the drama, is brought to its catastrophe, in the great consummation. In carrying this object into effect, he accordingly recurs to the subject of the period of 1260 years, which engages our attention; and couples it with two others of 1290 and 1335 years, from which it receives illustration. "And I heard the man clothed in linen, ...when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever, that it shall be for a time, times and a half; and when he shall have accomplished to scatter the power of the holy people all these things shall be finished. And I heard but I understood not; then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel; for the words

are closed up and sealed to the time of the end.... None of the wicked shall understand, but the wise shall understand. And from the time that the daily sacrifice shall be taken away and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days."*

The period of 1260 years, as previously explained, and of 1290 years as here expressed; (for it must be superfluous to repeat, that by days we must continue to understand years ;) it is obvious from the context, have their close at the opening of that blissful period, when the kingdom of God, shall be established "upon earth as it is in heaven." In reviewing the preceding extract, it is impossible to avoid being struck with the manner, in which the prophet constantly directs our attention, to the close of the time predicted. He seems to prompt us to that retrogressive mode of computing, which, from the comparative certainty with which the end of a given period may be determined, renders the discovery of its commencement easy in the attainment. And were we at liberty to follow an opinion, generally

*Dan. xii. 7—13.