will prove the interpreter, and correct all the mis, takes of human conjecture; it will discover the dates, and lay open the whole term of duration for being compared with history. It may seem that this is not & method of doing honour to prophecy in the eyes of infidels. But how can they reasonably object? The interpreting Providence will leave them in full possession of history, as the test to which they may bring the truth of the prediction. It will say this year terminates the 1260 days; calculate now the commencement--fix the date where it falls-look backexamine the records of ages, and see if events have not justified the word of prophecy-if the state of things has not been such, under the specified term of duration from first to last, as was foretold."

With regard to the period of the overthrow of the Papacy, the first of the opinions to which I adverted does seem to be inconsistent with history. The state of the Church, since the Reformation, does not warrant us to conclude that Babylon the Great at that time experienced its final and decisive overthrow. Of the other two interpretations of the 1260 years, 1 humbly apprehend the last to be most agreeable to the prophetic record. For, although it is true, that in the year 606, the Bishop of Rome attained ecclesiastical supremacy, being titled Universal Bishop, yet

See an excellent paper on this subject in the Christian Magazine. 2d scries, vol. i. p. 5.

till he had attained secular authority and dominion among the nations of Europe. This was not the case till the year 756, when Pepin of France, then the most powerful monarch in Christendom, constituted the Bishop of Rome a secular prince, assigning him a large dominion; after which, assuming temporal power, he subdued three kings or kingdoms, and they fell before him, according to the words of the prophecy of Daniel." From which time if you date the 1260 years, their number will not be completed till the year of our Lord 2016-a hundred and eighty-seven years from this present time.

It must, however, have occurred to you, my brethren, in reading the history of the Old-Testament captivity, that, although its predicted period was seventy years, there were several remarkable stages both in its commencement and its termination. The first captivity, for example, took place in the fourth year of Jehoiakim, when Daniel, and many other of all classes of the Jews, were carried to Babylon ;† the last, by which the desolation of Judah was accomplished, took place in the reign of Zedekiah, when Jerusalem was taken, and the temple destroyed. Now, corresponding to these eminent periods in Judah's captivity-and at the distance of seventy years from each of them respectively-there were remarkable periods in

Dan. vii. 8, 20, 24. + Dan. i.

2 Ch. xxxvi. 11, 21.

her deliverance. Seventy years after the commencement of the captivity in the reign of Jehoiakim, there came forth the celebrated edict of Cyrus, permitting the Jews to return to their own land, and authorizing the restoration of their city and temple.* And, after the lapse of seventy years from the destruction of Jerusalem in the time of Zedekiah, Darius Hydaspes published the remarkable decree, by which the rebuilding of the temple was revived after a great interruption, and in consequence of which it was completed. Now, I apprehend the history of the Papacy will exhibit a similar scene. Its rise was gradual, and so, most probably, will be its overthrow. It was not in a moment that Mystical Babylon rose up to all that power and magnificence which astonished and awed the nations of the earth; neither will it be in a moment that she will sink into the tremendous desolation which is decreed against her. There were several remarkable periods in the rise of the “man of sin,” and there will probably be corresponding notable periods in his fall. About the middle of the third century (256) he began to rise to eminence-Stephen, the Bishop of Rome, aspiring after superiority over all his brethren ; and, 1260 years thereafter, (1517) the blessed Reformation-the commencement of his overthrowdawned on the world. In the beginning of the sixth century, during the reign of Justin (519), and more

particularly under that of Justinian (533), the Bishop of Rome obtained a still more eminent increase of ecclesiastical power; and, 1260 years after the latter period, the government of France became infidel, abolished Popery in their dominions, and reduced the head of the Pontifical Church to the lowest pitch of humiliation. In the year 606, under the Emperor Phocas, the Pope (Boniface III.) obtained the proud title of Universal Bishop, and the spiritual supremacy of Rome was established over all the western world. -Reasoning from analogy, I would expect that, 1260 years after the period just referred to, (about 1865), there would fall on the Popish interest some more eminent visitation of divine displeasure than it has hitherto experienced. But, as Mystical Babylon did not attain the fulness of her power and glory before the year 756, I apprehend it will not be till 1260 years from that period shall have elapsed, (about 2016) that she will sink in the flood of divine indignation to rise no more. Then will be fulfilled the vision of the vial of the seventh angel.* The "voices, and thunders, and lightnings, and the great earthquake, such as has not been since men were upon the earth,"-all these prophetic symbols will have received their tremendous fulfilment, "and great Babylon will come in remembrance before God, to give unto her the cup of the wine of the fierce

*Rev. xvi. 17-20.

ness of his wrath." The sufferings of the Church, like those of her blessed Redeemer, will be concluded with a shout of triumph-" there will come a great voice out of the temple of heaven, from the throne, saying, It is done." Then will commence the Church's jubilee-the reign of righteousness and peace and joy, which will not be interrupted by any storms during a thousand long and happy years.

But, is it not discouraging to the friends of the Lord Jesus, to think that the time of Zion's complete deliverance is deferred so long? Rather, my brethren, is it not ground of joy to think that the time of her deliverance draweth nigh-that now the dark and troubled years of her wildernesscondition are passing rapidly on to a close ?-Is not the time which our God has fixed for showing mercy to Zion unquestionably the best-best for His glory, and for her interest? And is there any true Christian who would desire to obtain blessings, either for himself or for the Church, in any other than God's own time?-Moreover, may not the people of God derive joy from the anticipation of Babylon's overthrow, even although they should not live to behold it? Is not faith, in the experience of all believers, "the evidence of things not seen, and the substance of things hoped for?" And, in the exercise of this noble grace, may they not look through intervening years and ages, and have fellowship with the Church that shall then be, in the triumphant song which she