their position, the history of the Syrian and Egyptian kings is broken off, they having nothing more to do with the affairs of the Jews; and the Romans are introduced, as being the power to which the land of Judea next became tributary. They are described as "arms"-that is, the armed power of the kingdom-“ standing on the part" of Antiochus Epiphanes: and this brings us to the second part of this chapter-the long intervening period between the time of the dispersion of the Jews, when they ceased being a nation, to the "latter days," when they shall be again re-united and brought back to their own land.

The period of this interregnum in their history is contained from the 31st to the 35th verses; and describes, first, "the pollution of their sanctuary by the Romans, the taking away of the daily sacrifice, and placing the abomination that maketh desolate." These expressions, though they may in a primary sense have an indirect reference to the interruption of the temple service, the desolation of Jerusalem, and the dispersion and sufferings of the Jews, yet they more significantly express the pollution of the church of Christ (that of the Jewish, with all its ceremonies, being abolished by His death), and are the same which are used in the vision of the ram and he-goat, and I consider have the same meaning. The 32d verse represents the

general apostasy that took place at this period, under the abominations of Popery; and the severe persecution of those who "understood among the people, and did exploits," and were faithful even unto death: they "fell MANY DAYS by the sword, and by flame "—an instrument of cruelty that fearfully identifies Popery -" and by captivity, and by spoil."

The church is then represented, after or during this long season of persecution and depression, to have "a little help "-a breathing time, a Divine interposition in her favour-"during which many should cleave to her with flatteries." It was at the period, when this help was afforded to the suffering and afflicted church, that I consider the Fourth Seal ended, and that the Fifth was opened.

Indeed, there appears but one point of time. between the opening of the Fourth and Sixth Seals, that is, between the beginning and end of Popery, when such a transaction as this could have taken place-a transaction of a complexion so different in its details from all the others and that was at the time of the Reformation. After Western Europe had been sunk for nearly a thousand years under all the evils of Popery, and scarce but a small remnant of the true church existed in the retired valleys of Piedmont, at length God was pleased to break the galling chains of darkness, ignorance, and supersti

tion, that had so long enslaved the human mind, and to raise up a number of men in most of the Papal kingdoms-particularly in Britain, Switzerland, Holland, a great part of Germany, and France who preached boldly and faithfully "the truth as it is in Jesus." Of this triumphant host of Christian warriors it may be said, in the language of Montgomery, that

"Luther, like phosphor, led the conquering day; His meek forerunners wan'd, and pass'd away."

It was when the Martyrs saw this great work that they imagined the day of vengeance was at hand, and that God would judge and avenge their blood. They were informed, however, that other persecutions were to follow; some of which in their most horrid forms have since that time taken place, particularly that under Louis XIV., and which it is probable will yet once more be renewed with awful violence before the "seven times" are expired; for it is here said that some of them of understanding shall fall, to try them, and to purge, and to make white, EVEN to the time of the end."

But at the same time, while I consider these four verses as supplying the interregnum caused in the Jewish history by their long dispersion, and as giving a brief description of the Christian dispensation, yet I believe that the Jews, as a people still in covenant with God, and as appealing in common with Christians to the Old

Testament Scriptures, have come in for their full share of Popish cruelty. No fanatic monk set the populace in commotion, no public calamity took place, no atrocious or extravagant report was propagated, but the evil fell upon their heads. During this long and unhappy period of their history the Jews have undoubtedly been the Lord's witnesses in the earth; though, compared with the noble, life-giving testimony of his blood-bought people-those who from age to age have been truly converted to Christ-his negative witnesses. Mr. Addison, in one of the papers of the Spectator (No. 496), speaks of them thus: "Their number furnishes us with a sufficient cloud of witnesses that attest the truth of the Old Bible: their dispersion spreads these witnesses throughout all parts of the world: their adherence to their religion makes their testimony unquestionable." The Rev. H. M'Neil, in his Lectures on the Jews, says, The curtain of Judah has never for one moment dropped, to hide them from the view of either the church or the world; but they have stood prominent, from generation to generation, as God's witnesses in the earth." He asks, What are the Jews?" "They are God's witnesses, living witnesses; bearing a testimony to the genuineness, the authenticity, and consequently to the inspiration, of the Holy Scriptures;a testimony which may be denied.

(ignorance and obstinacy may deny any thing), which may indeed be cavilled at or evaded, but which can never be refuted."

The remaining ten verses form the third part or division of this chapter, and describe the rise and fall of the Infidel Power of the last times, immediately preparatory to the Lord's last signal interposition in behalf of the Jews.

In order to their proper understanding, it is necessary to study them in connection with the book of Revelation; particularly with the 17th chapter, where the Western Roman empire appears in view under a third symbolical beast, and which symbolical beast is intended to represent this Infidel power which is here so fully described by Daniel. The first of these three beasts represented PAGAN ROME, as "a great red dragon, having seven heads and ten horns, and seven crowns upon his heads" (Rev. xii. 13): the second beast represented PAPAL ROME, as a beast which rose " up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy" (Rev. xiii. 1): and this third beast represents INFIDEL ROME, as "a scarletcoloured beast, full of the names of blasphemy, having seven heads and ten horns; " but no crowns (Rev. xvii. 3). And it is a remarkable