three hundred years from that time will draw towards the conclufion of the fixth millennium of the world, and about that period, according to (8) an old tradition, which was current before our Saviour's time, and was probably founded upon the prophecies, great changes and revolutions are expected: and particularly as (9) Rabbi Abraham Sebah faith, Rome is to be overthrown, and the Jews are to be restored. The angel farther affirms the truth and certainty of the vifion, and of the time allotted for it. (ver. 26.) The vision of the evening and the morning, which was told, is true; wherefore shut thou up the vision, for it shall be for many days. The Shutting up of the vision implies, that it should not be understood of fome time; and we cannot say that it was fufficiently understood, fo long as Antiochus Epiphanes was taken for the little horn. The vifion being for many days, muft neceffarily infer a longer term, than the calamity under Antiochus of three years or three years and an half, or even than the whole time from the first beginning of the vision in Cyrus to the cleanfing of the fanctuary under Antiochus, which was not (1) above 371 years. Such a vifion could not well be called long to Daniel, who had seen so much longer before; and especially as the time affigned for it is two thousand and three hundred days, which fince they cannot by any account be natural days, must needs be prophetic days, or two thousand and three hundred years. Such a vifion may properly enough be faid to be for many days.

Daniel was much affected with the misfortunes and afflictions, which were to befall the church and people of God. (ver. 27.) And I Daniel fainted, and was fick certain days; afterward I rose up, and did the king's business, and I was aftonished at the vision, but none understood it. Munster, and Clarius who generally tranfcribes

(8) See Placita Doctorum Hebræorum de magno die judicii, et regno Meffiæ tunc futuro, in Mede's Works, B. 3. p. 535. and Placita Doctorum Hebræorum de Babylonis feu Romæ excidio, in Mede's Works, B. 5. p. 902.

(9) R. Abraham Sebah in Gen.

1. ait, currente sexto annorum, mundi millenario Romam evertendam, et Judæos reducendos. Ibid. p. 903.

(1) See Usher, Prideaux, &c. The first year of Cyrus was A. M. 3468, before Chrift 536. The sanctuary was cleanfed A. M. 3839, before Chrift 165.

Munster, of the visions. I prefume they thought his cale fomewhat like St. Paul's, (2 Cor. XII. 7.) who had a thorn in the flesh, or a bodily infirmity, left he should be exalted above measure thro' the abundance of the revelations. But it is much more probable, that Daniel's fickness proceeded from his grief for his religion and country: as in the former vision he was grieved in his spirit, his cogitations much troubled him, and his countenance changed in him, at the success of the little horn there defcribed. And this is another most conclufive argument, that the calamities under Antiochus Epiphanes could not poffibly be the main end and ultimate scope of this prophecy. For the calamities under Antiochus were of small extent and of short duration, in comparison with what the nation had fuffered, and was then fuffering under Nebuchadnezzar and his fucceffors. Antiochus took the city, but Nebuchadnezzar burnt it to the ground. Antiochus profaned the temple, but Nebuchadnezzar utterly destroyed it. Antiochus made captives forty thousand of the Jews, but Nebuchadnezzar carried the whole nation into captivity. Antiochus took away the daily facrifice for three years and a half, but Nebuchadnezzar abolished all the temple service for seventy years. Why then should Daniel, who had feen and felt these greater calamities, be so much grieved at those lesser disafters of the nation? Present and sensible evils usually affect us most : and therefore that Daniel was fo much more affected with the future than with the present, was astonished and fainted, and was fick certain days, can be ascribed to nothing but to his foreseeing, that the future distress and misery of the nation would greatly exceed all that they sustained at present. But the calamities under Antiochus were much less, and much shorter. Those only which they fuffered from the Romans, were greater and

(2) Et quod fubditur de ægrotatione Danielis, oftenditur illam prophetæ immissam, ne extolleretur fublimitate vifionum, quas folus intelBigebat. Munsterus. Et quod de

ægrotatione sua dicit, oftenditur, illam prophetæ immissam, ne extolleretur fublimitate vifionum, quas folus intelligebat. Clarius.

worse than the evils brought on them by Nebuchadnezzar. And the tranfgreffion of defolation hath now continued these 1700 years. They expect, and we expect, that at length the fanctuary will be cleanfed, and that in God's determined time his promise will be fully accomplished; (Amos IX. 11, 12. Acts XV. 16, 17.) I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will fet it up; That the refidue of men might seek after the Lord, and all the Gentiles upon whom my name is called, faith the Lord, who doeth all these things.

This concern of Daniel, and affection for his religion and country, show him in a very amiable light, and give an additional luftre and glory to his character. But not only in this inftance, but in every other, he manifefts the fame public fpirit, and appears no less eminently a patriot than a prophet. Tho' he was torn early from his country and enjoyed all the advantages that he could enjoy in foreign fervice, yet nothing could make him forget his native home: And in the next chapter we fee him pouring out his foul in prayer, and fupplicating most earnestly and devoutly for the pardon and restoration of his captive nation. It is a gross mistake therefore to think, that religion will ever extinguish or abate our love for our country. The scriptures will rather incite and inflame it, exhibit several illustrious examples of it, and recommend and enforce this, as well as all other moral and focial virtues; and especially when the interests of true religion and of our country are so blended and interwoven, that they cannot well be feparated the one from the other. This is a double incentive to the love of our country; and with the fame zeal that every pious Jew might say formerly, every honest Briton may fay now, with the good Pfalmist, (Pfal. CXXII. 6, &c.) O pray for the peace of Jerufalem; they shall prosper that love thee. Peace be within thy walls, and plenteousness within thy palaces. For my brethren and companions fake I will wish thee prosperity: Yea because of the house of the Lord our God I will feek to do thee good.

XVI.

DANIEL'S PROPHECY OF THE THINGS NOTED IN THE

SCRIPTURE OF TRUTH.

IN TWO PARTS.

Tis

PART I.

I the usual method of the holy Spirit to make the

latter prophecies explanatory of the former; and revelation is (Prov. IV. 18.) as the shining light that Jhineth more and more unto the perfect day. The four great empires of the world, which were shown to Nebuchadnezzar in the form of a great image, were again more particularly reprefented to Daniel in the thape of four great wild beasts. In like manner, the memorable events, which were revealed to Daniel in the vifion of the ram and he-goat, are here again more clearly and explicitly revealed in his laft vision by an angel; fo that this latter prophecy may not improperly be faid to be a comment and explanation of the former. This revelation was made (X. 1.) in the third year of Cyrus king of Persia, when Daniel was very far advanced in years. For the third year of Cyrus was the feventy-third Daniel's captivity; and being a youth when he was carried captive, he cannot be supposed now to have been less than ninety; and not long after this, it is reasonable to believe that he died. Old as he was, he fet his heart to understand the former revelations which had been made to him, and particularly the vision of the ram and he-goat, as I think we may collect from the sequel: and for this purpose he prayed, and fafted three weeks. His fafting and prayers had the defired effect; for an angel was fent, and faid unto him, (ver. 12.) Fear not, Daniel; for from the first day that thou didst fet thine heart to understand, and to chaften thyself before thy God, thy words

of words are heard, and I am come for thy words. And whoever would attain the fame ends, and excel in divine knowledge, must pursue the fame means, and habituate himself to study, temperance, and devotion. The angel declares the design of his coming, (ver. 14.) Now I am come to make thee understand what shall befall thy people in the latter days; for yet the vision is for many days. This prophecy therefore contains the fate and fortune of the people of God for many years. As it was said before, (ver. 1.) the thing was true, but the time appointed was long: and confequently this prophecy must extend farther than from the third year of Cyrus to the death of Antiochus Epiphanes, which was not (1) above 370 years. In reality it comprehends many fignal events after that time to the end of the world: but the types and figures of the things are not exhibited in this as in most of the other vifions, and then expounded by the angel; but the angel relates the whole, and not by way of vifion, but only by narration, informs Daniel of that which is noted in the fcripture of truth. (ver. 21.) I will shew thee that which is noted in the fcripture of truth, as if future events were noted in a book before God: and this prophecy, being taken from the scripture of truth, is therefore deferving of our strictest attention; and we may depend upon the certainty of all the particulars contained therein, if we can but rightly understand and expound them.

The angel first prophecies of the Persian empire, which was then fubfifting. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all; and by his ftrength through his riches he shall ftir up all against the realm of Grecia. (XI. 2.) There shall Stand up yet, that is after Cyrus, the founder of the empire, who was then reigning, Three kings in Persia; these were Cambyfes, the fon of Cyrus; Smerdis the Magian, who pretended to be another son of Cyrus, but was really an impoftor; and Darius, the son of Hystaspes, who married the daughter of Cyrus. And the fourth jhall

(1) The third year of Cyrus was Α. Μ. 3470, before Christ 534. Antiochus Epiphanes died А. М.

3840, before Christ 164. See Usher, Prideaux, &c.

be