says, speak of the judgments that are to come upon the earth. He then explains the seals, in ch, vi. The first seal as referring to the BABYLONISH MONARCHY; the second to the MEDOPERSIAN POWER; the third to the MACEDONIAN EMPIRE; the fourth to the Roman EMPIRE ; the fifth to the SLAUGHTER OF DEATH AND HELL,, POPERY AND MOHAMMEDISM; the sixth to the JUDGMENT of the wrath of the LAMB; the seventh to the DAY OF GLORY consequent on a fall of the Dragon, Beast, and False Prophet.

Having thus disposed of the seals, our author proceeds next to explain the trumpets. Here he returns a little into the beaten track of explication: he understands the first trumpet to denote the invasion of the GOTHIC NATIONS during the fourth and fifth centuries; the second the FALL OF ROME under Augustulus; the third and fifth to have homogeneous symbols; the fourth, the SECESSION of the third part of ROMAN EMPIRE; the sixth, the SECOND, OR TURKISH WOE; the seventh, a woe trumpet, synchronical with the seventh seal, and with the great judgment, when the kingdom shall become the Lord's.

Our author makes the two witnesses in Rev. xi. to mean the Jewish and Greek Churches; and while he objects to their being applied to the Waldensian and Albigensian Churches, or to the Old and New Testament, with singular inconsistency he suggests a larger latitude of interpretation by referring them to Joseph and Judah. "In this sense therefore," his words are, "may the witnesses who bear testimony for God, and are trampled down by the Mohammedan oppressor, be considered as Joseph and Judah, according to Ezek. xxxix., and may thus be laid, in reference to the prophecy of Zechariah, to be the two anointed ones, that stand by the Lord of the whole earth."

The woman, in chap. xii., he maintains to be the Papal Church, and illustrates the following chapters by adverting to events which have transpired, and are transpiring, in modern times. The remarks on the remaining chapters are brief, and the interpretation put upon the two last, of a nature to suit the general view which is taken all through, of this deeply mysterious book, as it identifies

the final universal kingdom of the saints, with the kingdom of the JewISH NATION.

Our observations have been sufficiently extensive to afford our readers a general idea of the work before us. It proves the individual who has penned it to be deeply conversant with his subject, and notwithstanding the exceptions we have taken, we would recommend the work as well calculated to repay the labour of an attentive perusal. How our author's assertions and statements are supported by the evidences he adduces, we must leave our readers to judge; at the same time we are constrained to say, that he has rendered service to the cause by directing the minds of his contemporaries, to a question which has hitherto engaged but a small portion of the attention of our modern English divines. By the "Scripture lines of Times," contained in an appendix, in which our author makes the great prophetic periods of 1260, and the 2300 years to terminate in 1844, we are allowed to conclude, that many now living may survive to prove the truth, or the error of his calculation; but however it may terminate, there can be no doubt, that if the subject be studied with a spirit of Christian simplicity, and a desire to benefit thereby, it cannot but prove both pleasing and profitable.

IV. Illustration of Dan. xi. 20. From The Wesleyan-Methodist Magazine, for August, 1827.

In looking over, some little time ago, a volume of the Universal History, containing an account of the reign of the Seleucidæ in Syria, my attention was particularly directed to Daniel xi. 20. This chapter contains so accurate a sketch of the history of the most eminent princes of the Grecian dynasties, in Syria and Egypt, as led one of the most subtle and determined opposers of the Jewish and Christian revelations, Porphyry, to the following expedient of evading the force of their testimony to revealed truth: He assigned to the whole prophecy a date posterior to the events which it describes: a desperate expedient certainly, because such an assertion, failing of proof, mightily confirms the cause against which it is directed.

The verse in question is this: "Then shall stand up in his estate a raiser of taxes in the glory of the kingdom: but within a few days he shall be destroyed, neither in anger, nor in battle." The Prince referred to here, is Seleucus Philopater, "Standing up in the estate" of his father, Antiochus the Great; who, after going on long in a victorious career, at last "stumbled and fell, and was not found." His son is mentioned by a peculiar epithet, which has no relation to any recorded circumstance in the prophetic narrative. He is styled, "a raiser of taxes in the glory of his kingdom;" and cause enough, indeed, had he to act in that capacity, since his father's treaty with the victorious. Romans bound him to pay to that grasping people, one thousand talents of the purest silver annually for twelve years. The fulfilment of this stipulation devolved upon Seleucus Philopater; and thus the occupant of one of the mightiest and most splendid thrones of antiquity became a taxgatherer for the benefit of the Roman people.

It has been well observed, that there is a studied obscurity and ambiguity in the pretended prophecies of Pagan oracles. In the prophecies of Scripture, on the contrary, there is a prediction of facts so clearly defined as not to be capable of equivocal construction; so marked in their cha racter, as not to find resemblances in the common series of events; and such also as human sagacity would have pronounced highly improbable.

But, in a survey of the distinguishing characteristics of Scripture prophecy, and the proofs it exhibits of a divine. origin, we may go farther still than this. The predictions of the Bible are frequently so expressed, as to make it apparent, that the Being by whose inspiration they were gi ven, was intimately acquainted with the whole series of important facts, which stand in historic connexion with the matter of the prediction itself. Thus in the case now discussed in the room of a deceased Prince is introduced to our view, his successor, who is described as a "raiser of The reign of this Prince is in no other respects remarkable than for financial expedients and exertions. When the necessity for these, occasioned by the Roman treaty, was gone by, then he died; for the last of the twelve years specified in that treaty, was in exact conformity with this brief prophetic summary, the last of his life and reign.

Did not he who thus predicts that Seleucus Philopater should be a raiser of taxes, and in so few words epitomizes so admirably all that was remarkable in his inactive and inglorious reign, know also the circumstances which led to the course here described? Is not the whole prophecy, indeed, so constructed as to make it evident that these were as fully before the inspiring mind as were those actually recorded? With what irresistible evidence of their proceeding from a super-human wisdom and knowledge do those predictions of future events commend themselves to us; the very terms of which infer so perfect a knowledge of other events, splendid in their character and momentous in their results; of which, however, there existed no necessity that the details should be given in the sacred pages!

I am not conscious of having any where met with a similar view of the superabundant riches, so to speak, of prophetic inspiration doubtless, however, this branch of the subject cannot have escaped the notice of some one or other of those admirable writers who have treated so convincingly this important part of the great argument in favour of revealed religion. A more narrow research into the construction of many other prophecies will, in like manner, exhibit their connexion with unrecorded particulars, and cause those who engage in such researches, with feelings of solemn admiration to exclaim, "O the depth of the riches both of the wisdom and knowledge of God! Known unto God are all his works, from the beginning of the world."

T.

V. Concerning the Israelites spoiling the Egyptians. From King's Morsels of Criticism.

It may now be allowable, to endeavour to do justice, still further, to Sacred Writ ;-by vindicating from reproach, the unjustly stigmatised conduct of the Israelites, on their departure from the land of Egypt, in spoiling the Egyptians: -in spoiling them by the command of Moses, (as it has been malevolently, and with a sneer represented;)—and by the command of Almighty God Himself;-(as it has blasphemously been represented)

But, however blameable the Israelites undoubtedly were,

both before and after this event, in other parts of their conduct; yet in this, I will venture to affirm, they were blameless.

Let the whole fact, according to the exact narration, be fairly and calmly considered;-and it will appear, here also, (as in the case of Jacob,) that as to the event of the spoiling the Egyptians, it was even to Moses at first declared as a mere prophecy, delivered on Mount Sinai ;*—and without his being himself at all able to know, or even to imagine, how it was to come to pass.

And as to the Israelites themselves;-it does not at all appear, (from what is said of the directions given to them to borrow,)† that it was ever told them, by Moses, that they should spoil the Egyptians :—or that they were at all aware, or had any ideas of such a consequence; or any apprehension that they should by any means do such a thing, till the very event had irrevocably, and contrary to any foresight of theirs, taken place.

It does not at all appear, that they marched out of Egypt, with any other intention, than that of going three days journey into the wilderness and then returning-or at least, with any other intention than that of making some short abode there, to perform their religious rites, and of then returning.

And therefore, when, after a long denial of this request to go and sacrifice unto the Lord their God, they were at last thrust out ;--yet even then, this was their utmost plan. And in fair construction of the whole history, we cannot but conceive, that when they borrowed the jewels, to enable them, in a more splendid manner, to perform their religious celebrations, they honestly and fully intended, and expected to return them; and actually would have done so, if Pharaoh had not pursued them; and by the whole event made them so hateful to the Egyptians, that it was not in their opportunity, or, by any means then existing, in their power, to have any further communication with the land of Egypt; or with any of the persons from whom they had borrowed these spoils; and to whom they certainly intended originally to have delivered them again.

Exodus, chap. iii. ver. 21, 22.

+ Exodus, chap. xi. ver. 2, 3. Chap. xii. ver. 35, 36.