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several kingdoms during the whole time of their existence; and afterwards the Papal or Mahometan Power is introduced under the symbol of a Little Horn, which represents it likewise throughout the whole period of its duration. few symbols, therefore, are sufficient to describe the subject of each of these prophecies; and these are supplied by the four principal Metals, and again by four Wild Beasts, differing from each other in appearance and character. But as the prophecy we are now about to consider contains in it the lives of various individuals, had the subjects of it been symbolically represented like those of the former prophecies, there must have been as many distinct symbols employed, as there are individuals mentioned. We therefore find that the form of a narrative is adopted; and the Angel Gabriel appears to Daniel, and relates to him "that which is noted in "the scripture of truth."

We shall find in this prophecy, that the same principle prevails which has been pointed out in those which we have already examined; for, commencing from the period when the vision was seen, it carries us down by its narrative in the most direct manner possible to its final object.

The scene of the actions of the Infidel Power, who, as I have before said, is the principal sub

ject of this prophecy, is laid both in the East and in the West; for though his seat is in the Western Roman empire, some of the principal actions of his life take place in Egypt, in the territory of the divided Macedonian empire ; and the scene of that most important event of all, his destruction, is laid in the Holy Land, which formed part of the kingdom of Syria, The prophecy therefore appears to direct our attention to these countries, detailing with great minuteness the histories of the kings of Syria and Egypt, which occupy almost entirely the introductory part of it. The last king of Syria mentioned is Antiochus the Great, with whom the power of that kingdom (the principal one of the divided Macedonian empire) terminated; for after his defeat by Scipio, the Roman General, this kingdom became tributary to the Romans, to whom the empire of the world may be considered as being at this time transferred: accordingly, the prophecy then carries us over to the Western Roman empire, mentioning, however, no other individual in it, but Louis XVI., the king who immediately preceded the Infidel King, and who, we shall find, is so expressively designated in the twentieth verse of the eleventh chapter by a characteristic appellation; and by the description of the extraordinary manner of his eventful death, that

(as Antiochus the Great is, on the other hand, so evidently pointed out, that all commentators agree in referring the preceding verses to him) the wide but necessary transition from the Eastern empire to the Western, is made as clear as possible, and more so perhaps than it would have been, had the prophecy contained the lives of other individuals of the Roman empire, whose histories might be less remarkable. After this the Infidel Power is himself introduced, who is the subject of all the remaining part of the chapter.

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The prophecy consists of the 10th, 11th, and 12th chapters of Daniel, and is, as follows: chap. x. ver. 1: "In the third year of Cyrus, “king of Persia, a thing was revealed unto "Daniel, whose name was called Belteshaz“zar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision." Babylon was taken by Cyrus in the year A. C. 539; Cyaxares, uncle to Cyrus, called in Scripture, Darius the Mede, reigned between two and three years in Babylon, and Cyrus succeeded to the sole dominion of the empire in the year A. C. 536: it was in the third year of his reign, or in the year A. C. 534, that this vision was seen by Daniel. The time before the accomplishment of this prophecy is said to

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be "long" for though it begins with the reign of Cyrus, the principal object of it was not designed to appear till the very last times of the world. "The thing" is, notwithstanding, said to be "true," or certain; and how shall not that be true which a God of truth has revealed, whose infinite power controuls every event! This prophecy seems to be the one of which Daniel had the clearest understanding? the interpretations given to him of the visions of the Great Image, the four Beasts, and the Ram and the He-goat, may be considered perhaps as intended more for the use and assistance of others, than as designed for his own information; but of this vision it is said particularly that he "understood" it; and the reason why Daniel was favoured with a clearer insight into the meaning of this, than of those which preceded it, was perhaps because it related to his own people, and to their restoration in the last days; for, we may observe, that this is the concluding event of the prophecy; and it is said to Daniel by the angel Gabriel, “Now "am I come to make thee understand what "shall befal thy people in the latter days.?" Ver. 2. In those days, I, Daniel, was mourn "ing three full weeks. 3. I ate no pleasant bread, 'neither came flesh nor wine in my "mouth, neither did I anoint myself at all,

"till three whole weeks were fulfilled." If the reader will peruse the preceding chapter, which contains the prophecy of the seventy weeks, relating to the first advent of Christ, and the subsequent destruction of Jerusalem by the Romans, in consequence of their rejection of him as their Messiah, it will be found in the introductory part of it to be explanatory of some passages in this. The vision alluded to was seen four years previously to the one we are now considering, and we find it is there said, that Daniel had then set himself to seek the Lord by prayers and supplication, with fasting, and sackcloth, and ashes, confessing his own sins, and those of the Jewish nation; and earnestly entreating that the anger of the Lord might be turned away from the city of Jerusalem, and from his holy mountain. He had, apparently in answer to these prayers, been enabled to obtain from Cyrus, only two years afterwards, that is, in the first year of his reign as sole head of the empire, a decree for the restoration of the Jews, and the rebuilding of the Temple. The same anxiety, doubtless for the welfare of his people, now newly restored to their own land, and labouring under many difficulties and much opposition in the accom plishment of their design, led Daniel again to seek, with earnest prayer, the prosperity of Je

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