powers of Homer will be transmitted to remoteft ages. Their victory over the army of Darius, when ten or eleven thousand Greeks put three hundred thoufand Perfians to flight; and their expulfion of Xerxes and his vaft army from Greece, procured them great renown. But the fpirit of emulation obtaining among them, they divided into factions, harraffed and weakened one another, and finally fell a prey to the ambition and power of Philip, king of Macedon. By him an expedition was planned against the Perfians, and preparations were made for commencing the war. But Philip dying, his fon Alexander fucceeded him, and carried the war into effect, by fubduing the Perfian empire. In the Macedonians, we fee the rough he goat. In Alexander and his family, the notable horn between his eyes. That being broken, in Caffander, Lyfimachus, Ptolemy and Seleucus, we see the four notable ones which came up for it; and in Antiochus Epiphanes, we fee the he goat expire, or the empire diffolve, 167 years after it was founded by A. lexander, and 164 years before the birth of our Lord and Saviour, Jefus Chrift.*

* It may not be improper in this place to obferve the aptitude of the types by which this empire was reprefented. In the image it was reprefented by brass to denote the brazen armour of the Greeks. By the belly to denote the luxury and intemperance of its emperors and kings. Alexander brought himfelf to an untimely death by the exceffive ufe of wine. The kings, his fucceffors, efpecially the kings of Egypt, were monsters of intemperance, luxury, debauchery and inceft. By the thighs to denote the two kingdoms, of Syria and Egypt, into which it finally defcended. In the vifion it was reprefented by a leopard to denote the refolution and fiercenefs of it; and courage,

In the progrefs of the explana tion we have now come to an important and yet very obfcure part of the prophecy; and expofitors have not much more agreed in explaining the preceding, than they have disagreed in applying the remaining part of this vifion. Does it not moft obviously relate to the, fame fubjects and events with the vifion of the little horn, Chap. viii. 9-12? and fhall we be furprised in finding that expofitors have. given it the fame general explana tion? fome applying it to Antiochus, and others to the Romans and particularly to Antichrift-? Though the prefent writer is confcious of an incompetency for deciding upon the different interpretations, yet he begs leave to fubmit fome general obfervations to candid confideration, as difficulties or objections againft applying it exclufively to Antiochus. I. It is faid in the introduction of the vifion, Chap. x. 1. A thing was, revealed to Daniel-but the time appointed was long. But from the third year of Cyrus, when the prophet had this vifion, to the death.. of Antiochus was only 370 years, This comparatively was a long time; but then it is faid in the conclufion of the vifion, Chap. xii. 7. in anfwer to the queftion, how long fhall it be to the end of these wonders? that it fhould be for a time, times and a half; which is the time affigned for the persecu..

or rashness, was the capital feature in Alexander's character, and the valor of the Greeks was not exceeded by that of any nation. It was reprefented by an be goat to defignate the nation or people of which it was compofed. The Macedonian was called the goat's people, their metropolis was called the goat's town, and Alexander called his fon Ægus, the he geat. How furprif ingly apt the types and how accurately did they defcribe the empire!

of departed faints, and perfuaded the multitude to adore and confide in them with such ardent affection and zeal, and he fhall divide to them the land for gain, or a reward for this effential fervice. 5. They who apply this prophecy to Antiochus, understand his planting the tabernacles of his palaces between the feas in the glorious holy mountain, and coming to his end; of his establishing his abfolute regal authority in Judea, and dying in his eaftern expedition. But in the partition of Alexander's empire between his generals, was not Judea refigned to Ptolemy? Did not the kings of Egypt exercise a regal authority over it as truly as Antiochus and for a much Íontime? Did not the Romans ger eftablish an abfolute regal authority over it? Befides, did not Judas and his brethren wreft Judea from Antiochus and eftablish their own authority in it before his death? Now if planting the tabernacles of his palaces in the glorious holy mountain, denotes eftablishing a regal authority in Judea, why is it not as applicable to the kings of Egypt as to Antiochus? and to the Romans in preference to either?-Permit one general obfervation, as a conclufion of these remarks, equally applicable to the little horn, Chap. viii. 9-12. which in the laft number was treated with brevity, as it was defigned to connect it with this vifion for a further illuftration. Is it not very obvious that the prophet begins the prophetic feries of events with the empire of Babylon, and by the moft fignificant types, with admirable accuracy defcribes the Medo- Perfian and Macedonian empires, with the

conflicts of the north and fouth to

the expulfion of the Syrians from Egypt by the Roman ambaffa.

dors, and ends this feries, Chap. xii. 3, 4. with the refurrection of the juft and the unjust, and the retributions of eternity. Now if thefe events are to be understood of Antiochus, in these visions there is a mighty chafm, a vast void, extending from Antiochus to the general refurrection, in which no fcene is opened, no event predict ed, but that long protracted period is involved in an impenetrable gloom. It is alfo to be obferved, that the dream, and the vifion of the four beafts, conduct the feries to the final confummation; but if the vifion of the eighth, and of this eleventh chapter, concludes with Antiochus, is there not an obvious want of uniformity in thefe divine vifions? But if we fhould confider the fpirit of prophecy in these visions, as proceeding in concert with the other, and as when it introduced the Perfians it paffed from the Babylonians to them, and when it introduced the Macedonians it paffed to them from the Perfians, fo when it introduces the Romans, it paffes from the Macedonians to them ; and having feen them expelling Antiochus from Egypt, if, with fome learned critics, we render v. 31. And arms, a military power, fhall ftand on his part, and after him arms, or a military power (the Romans), fhall ftand up, wax exceeding great, towards the fouth and towards the eaft and towards the pleafant land, fubduing the Jews and cafting down the fanctuary, taking away the daily facrifice, placing the abomination which maketh defolate, and perfecuting the Chriftians with the sword and the flame and captivity and fpoil many days, yet holpen with a little help, by Conftantine; if we fee the king, Antichrift, doing according to his will, refufing

fubjection to laws human and divine, exalting himself above every god, and adoring a ftrange god, deifying faints and martyrs to the time of the end--and this idolatrous worship being established, if we fee the king of the fouth, the next abfolute fouthern power, the Mahometans, or Saracens, pushing their conquests to the north; and the king of the north, the next abfolute northern power, the Turks, coming from their north quarters, like a whirlwind, (Ezek. chap. 38.) with chariots and horfemen and many fhips, entering the countries, overflowing and paffing over from Afia and establishing themfelves in Europe; if we should fee him irritated by tidings out of the north and out of the east, and going forth in great fury to deftroy and utterly to make away many; if we should see him plant the tabernacles of his palaces between the feas in the glorious holy mountain, in Judea, and there come (Ezek. 39.) to an inevitable end; if we should perceive this to be a time of great tribulation to Jews and Chriftians, and Michael their prince ftanding up to deliver them; if we fhould hear the trump of the Archangel found, fee the dead arife and come to judgment;-if, I fay, we fhould fee this to be the series of events contained in thefe vifions, fhould we not admire the uniformity and harmony of the fyftem? and feeing it illuftrated and confirmed in divine providence, would it not bear the impreffion of divine authority, and rivet a conviction in ourminds, that the prophecy came not in old time by the will of man, but holy men of God fpake as they were moved by the Holy Ghoft?

To the question, Chap. xii. 6. How long fhall it be to the end of these wonders? it is replied,

ver. 11. From the time that the daily facrifice shall be taken away and the abomination which maketh defolate fet up, there fhall be a thousand two hundred and ninety days. Bleffed is he that waiteth and cometh to the thousand three hundred five and thirty days. From what particular events to compute thefe periods, it is, at prefent, impoffible for us to decide. As the text affures that the words are clofed up and fealed, to the the time of the end, let us, rather than roam in the field of conjecture, wait in faith and hope for a complete explication of them from the providence of God.

A

Chriftian Unity.

CCORDING to the laws of Chrift, there is a vifible union to be fought by all his followers in this world. They are directed to unite and incorporate themselves into one vifible fociety, which is called a church. The apoftles, who were extraordinarily qualified for the purpose, were directed to take the overfight of this fociety. They divided it into leffer churches, as neceffity and convenience required. Thefe were confidered only as the distant branches of the fame fociety, and all were in communion with each other. Individual Chriftians, when they incorporate, associate for fpecial purposes. It is in their a greement in these things, which are the objects of their incorporation, that Chriftian unity confifts. If they are not agreed in the objects for which the church was inftituted, there is no Christian unity, however great their harmony may be in all other refpects.

Churches are not societies formed with a principal reference to worldly purposes; and however

kind their members are to each other in this refpect, tho' they fhould throw their poffeffions into common stock, this alone would not be Chriftian unity.

Nor is the inftitution of the church designed for the purposes of amufement, and habits of friendfhip on these principles. Therefore if its members have ever fo much love and harmony of this kind, there will be in it no Chriftian unity-the ends of this inftitution will be in no degree anfwered. All focieties except the church are formed for purposes which refpect this world. But Christians are citizens of a kingdom, which is not of this world. The inftitution of their vifible union is of a nature infinitely more important. Tho' the Chriftian fpirit will unquestionably incline the members to kindness in thefe things.

Chriftians incorporate for this purpofe only, to ferve the Lord, and promote his caufe and kingdom. This was the original defign of the inftitution. The object is the fame which led our Redeemer to defcend to his abafement and fuf. ferings, and to commiffion his difciples to preach the gofpel, and form and regulate the Chriftian Church. Churches have nothing to do in any other concerns but this fervice, and they are authorifed to do every thing that it is neceffary that they fhould do to this end. According to the duties required of them in the fcriptures, and their folemn engagements, and profeffions, grounded on the word of God, they profefs, that the Lord Jehovah is their God, that they cheerfully yield themfelves to be his fervants, and they covenant to aid each other in this fervice, as one family, in mutual fubjection to the laws of Chrift. All

this they engage, and nothing but what is implied in this. They alfo unite in the fundamental articles of the Chriftian faith. By thefe acts and profeflions, they manifeft that they confider it the whole bufinefs of the community, and of every individual, to make the fervice of Chrift and his kingdom their only employment. This fervice confifts in the faithful performance of every duty-of the whole will of God. It comprehends the private devotions of each individual, and the diligent ufe of all the appointed means of fanctification,-a reverential attendence on the inftitutions of public worship,-a faithful ufe of their whole influence by example and converfation for the falvation of others, and the edification of each other, every relative duty, and fuitable exercife of kindness, and in general, an entire devotion of themfelves to the interefts of Chrift. "Then are ye my difciples indeed, when ye do all things, whatfoever I command you.' They engage that this fhall be their only employment to eternity. It is in fulfilling thefe engage. ments and duties, that Chriftian unity very much confifts. They are in gofpel fellowship, only in proportion to their faithfulness and zeal in these things.

The unity of Chriftians is fuch, that they are all actuated by one fpirit, to purfue the fame objects. They are all made to drink into one fpirit. They have the fame things for the objects of purfuit as God, as our Redeemer, as the holy angels, the apoftles, martyrs, and the whole family of holy intelligencies have had, and will have forever. The firft object is the glory of God, and the next is the highest bleffeduefs of his creatures. Thou shalt love the Lord