230, and translates the Hebrew and Chaldee text of Daniel, adding valuable (continued)
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the answer, The words are sealed to the time of the end; and an intimation is given, that even when unsealed, only the wise would understand. We thus learn that the meaning couched under this expression was purposely concealed for a time, but was afterwards to be unfolded to the wise. The promise is not of a fresh revelation, but of an explanation of a period already given. And there seems to have been a wise end in this veiling of the time, as it would have been staggering to the faith, and deadening to the hopes of the Israelites, if the whole of the interval had been openly and explicitly declared," page 186. This excellent man was an advocate of the symbolizing sense of chronological expressions; thus on the "seven times," he says; "this seems plainly to denote the season during which the Gentile dominion of the four monarchies should be corrupt and worldly, as afterwards exhibited in the four beasts coming up from the sea." Again, "the seven times" would then answer to "the times of the Gentiles" mentioned by our Lord. He also makes the following statements — "The time, times, and half a time, the forty-two months and 1260 days, are the same interval; the time, times, and half, of Daniel and the Revelation are the same period; a prophetic day is a natural year; the three and a half times are the half of seven times, the whole season of Gentile power, and the same with the latter times of St. Paul. A time denotes 360 years, and chronos is equivalent to kairos," (p. 365.) As these assertions are not to be found anywhere in Holy Scripture, Calvin has manifested his wisdom, by expounding the text as he finds it, and avoiding all conjectural statements. As a specimen, however, of a scheme on the opposite principles to those maintained in these Lectures, we will quote one final passage on this subject, headed Particular Times, (p. 366.) "The time, times, and half, and 1260 days of Revelation are the same period. The fortytwo months have a date rather later, like the two dates of the seventy years' captivity;" (yet observe the previous extract. — Ed) "The 1290 and 1335 days of Daniel both commence with the 1260 days of Revelation, or time, times, and a half, of both prophecies; the seven times of the Gentiles begin with the subjection of Israel under Shamanezer; the three and a half times begin with Justinian's eternal code, A.D. 532-3; the forty-two months close nearly with the 1335 days; the forty-two months begin A.D. 604, or A.D. 607-8, with the re-union of the ten kingdoms, or the public establishment of idolatry; the 1335 days end in A.D. 1867-8." The arguments in favor of this theory, directed chiefly against the Futurists, are found in the "First Elements of Sacred Prophecy," from chapter. 12, page 308, to the end of the volume. Similar discussions are contained in "The Morning Watch," passim, especially one on "The Sacred numbers," volume 5, pages 273-285, London, 1832. The reader who is curious in such numerical calculations will find much to his taste in the volumes of this periodical.
Brooks, in his useful compendium, "Elements of Prophetical Interpretation," has devoted Daniel 10 to "Time mystically expressed." He examines at full length the argument of Maitland, who contends for the literal mean-
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ing of days, in "An Inquiry into the grounds on which the prophetic period of Daniel and St. John has been supposed to consist of 1260 years." Brooks brings forward the usual reasonings by which the literal meaning of the word "day" is supposed to be overthrown, and combats Maitland with much spirit.
He settles it rather positively, that "the literal meaning of a time is a year, and then considers the expression of this verse 25, "may signify, mystically, if calculated by lunar time, a period of 1260 years." Some, it is added, "have considered that a time means mystically a century of years." Vitringa states this to be the view of the Waldenses, who hoped for a speedy termination to their persecutions, and were persuaded that the anti-christian power which opposed them could only last 350 years. Bengelius at one time adopts, and at another rejects the year-day explanation, and modifies it according to his pleasure in his "Introduction to the Interpretation of the Apocalypse," translated by Robertson, pages 147, 212, 258. "Another important principle to be kept in view is, the high probability that there may be a mystical fulfillment of some of the dates and facts connected with the chronological prophecies, and a literal fulfillment likewise." Speculations of this kind are by no means in the spirit of Calvin's comments; he carefully avoids all such expressions as "mystical days," yet the reader will find in this little volume many extracts from writers of repute, illustrating the prominent features of Daniel's prophecies.
Professor Bush, in the Hierophant, page 180, comments with great critical ability upon the Hebrew word signifying "time" in this verse. He compares it with the word {,}זמןzemen, correctly rendered "season" in the authorized version. The leading sense of this word, he states, "is that of a fixed, prescribed, determinate season," and in this respect it differs from the more general word time, as the Greek kairos, "season," differs from chronos, time. As to the other word {}עדןgneden is used for the most part in a wider sense, and answers more accurately to the Hebrew {}עתGneth, "time." "We find mention made in the last chapter of Daniel of two other periods, one of 1290, the other of 1335 years." The additional numbers expressing 30 and 45 similar periods, are called supplementary terms. At page 241 there is an able letter to Professor Stuart of Andover, U.S., on prophet, in designations of time. This learned writer is like Calvin, praeterits, and consequently his writings on this subject; are an able elucidation of the principles of these lectures. He approves of Davidson's statement in his "Sacred I-Hermeneutics," that days are days, and years years. So the writer maintains with no small skill and power of argumentation. Professor Bush, on the other hand, replies, "the grand principle into which the usage of employing a day for year is to be resolved, is that of miniature symbolization." The argument between the two American divines is then carried on at some length; it is only necessary here to refer to it, on the general principle which we have adopted in illustrating these lectures, namely, to shew that Calvin's decision meets with many able supporters and expounders among British, Continental, and American
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writers, as well as numerous, earnest, and voluminous opponents.
Dissertation 6. THE PLACE OF THE VISION. Daniel 8:2 Differences have arisen as to the reality of Daniel's transfer to Shushan and the banks of the Ulai or Choaspes. Dr. Blayney thinks Elam was a province of Babylon over which Daniel actually presided; but in its more extended sense it comprised the whole country on either side of the Eulaeus, one side being Elymais, and the other Susiana. See Pliny, Nat. Hist., Book 6. "Susiana," says Birks, "close to the Tigris, was distinct from Persia Proper, and might still be under the power of Belshazzar."
In this eighth chapter the Hebrew language is resumed, and used in all the following visions. This has been considered emblematical of the subjectmatter which relates mainly to the future state of Israel, and of the kingdoms in political relation to it. The visions of this chapter clearly refer to the Persian and Grecian empires. These are intimately connected with those persecutions under which the Jews groaned so heavily, through the profanation of their Temple, and the removal of their daily sacrifice. These distresses continue for 2300 days till the sanctuary is cleansed. The reader will find these points clearly and historically illustrated in "the two later visions of Daniel" previously referred to, — Daniel 1 and 2. The exposition of the Duke of Manchester is worthy of notice. He compares and connects the visions and prophecies of Daniel 8 and 9, and differs from the usual schemes hitherto submitted to our notice. See pages 392-397. "The vision embraces a period of time commencing from after the conquest of India by Darius, until the last end of the indignation, for the ram was pushing westward, northward, and southward, but not eastward."
Dissertation 7. THE RAM AND THE HE-GOAT. Chapter 8:3 The clearest modern exposition with which the Editor is acquainted is that of Birks, and it will be sufficient for our purpose to make a few extracts from his work. "The ram is expounded by the angel to be the kings of Media and Persia." It is clear, then, that the word kings is not used in a personal sense. It is plain they are the two ruling dynasties or powers, confederate in conquest, and of which Media was superior at first, and Persia after the sole reign of Cyrus. The ram itself, and not the two horns, denotes the compound Median and Persian power. The ram was seen "pushing westward, and northward, and southward." These words are a very clear prediction of the conquests of Cyrus, though, perhaps, they may include the later conquests of Egypt by his son Cambyses. "The vision was in the sixth or seventh year of Cyrus, when his career of victory had already begun," (p. 10.) Two objections to this explanation are then answered; one is, that the chronology seems to require a later commencement, and the other, that the place of the
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ram before the river, has been thought to imply the previous establishment of the Persian empire. The most natural sense of the words "before the river," is, "with its face to the river." The accomplishment of this prophecy is then traced through Herodotus, and Xenophon. The narratives of Herod. Book 1:71-95, respecting the overthrow of Croesus, and 152-216, respecting his victories in Upper Asia, clearly support this view of the fulfillment.
The he-goat is so clearly fulfilled in Alexander, that, no further remark seems required. Birks has translated at length the passages in Diodorus, and given a correct summary of the chronology of this period. See also Alexander in Plutarch, chapter 24, Diod. Sic., lib. 17, section 46, and Quint. Curtius, lib. 4, section. 4, 19.
ALEXANDER AND HIS SUCCESSORS The classical passages from which correct information is obtained respecting the kingdom of Macedon, Syria, and Egypt, as far as they illustrate Daniel's prophecies, are as follow: —
Quintus Curtius, fol. Col. Agripp., 1628, page 670 and following. This is the edition of Raderus under the title of Q. Curtii Rufi de Alexandro M. historiam Mathaei Raderi S. J. Commentarii.
Diodori Siculi, lib. 18, page 587. Wesseling, Amst., 1746, volume 2, page 258. Polybius, 126, cap. 10, volume 4, page 353 and following. Schweigheuser's edition.
Atheneous, Deipnosophist, lib. 5, cap. 5, and lib. 10, cap. 10. Photius, cod. 82, and cod. 92 in epit., lib. 9. Justin, lib. 13. Crosius, Hist., lib. 3, chapter 23. Dexippus and Artrian in fragments preserved by Photius. Biblioth., cod. 82, and cod. 92. Andrew Schott, in his edition of flee Bibliotheca of Photius, has given a tabular view of the various divisions of Alexander's kingdom, classifying them according to the authority of each of the above-mentioned authors. See fol. Gen., 1612, page 230.
Venema, in his dissertations on the emblematical prophecies of Daniel, gives a full statement of every event, with a separate classical authority for each. His object was to shew that Alexander's kingdom was divided into ten after his death, and that the portion of this prophecy interpreted by Calvin of the Roman empire was really fulfilled by the Greeks. Dr. Todd has quoted the original Latin, (p. 504 and following,) from Dissertation. 5, section. 3 to 12, pages 347 to 364. 4to. Leovard, 1745.
Dissertation 8. THE WONDERFUL NUMBERER — ONE HOLY ONE SPEAKING TO ANOTHER.
Chapter 8:13 A very peculiar Hebrew word is used to designate the second Holy One.
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Lowth intimates its connection with the Logos. It may properly be translated, "To the excellent one." The original word {,}פלמוניpalmoni, is supposed to be formed of two nouns {,}פלוניpeloni, and {,}אלמוניalmoni, which are found in Ruth 4:1, and 2 Kings 6:8 Glass. gram., 4, 3, 864, as quoted in Poole's Syn., calls them fictitious nouns, being used when the real name is purposely concealed, like the {ὁ} {δεῖνα} of the Greeks. Hence it does not signify any angel, but some remarkable one. Calvin's opinion that it refers to Messiah is held by many other interpreters, as given by Poole in loc. Wintle adopts another view, — "the numberer of secrets," or, "the wonderful numberer," from the two words {,}פלאphla, "wonderful," used by Isaiah of Messiah in the well-known passage in chapter. 9, and {" ,}מנהto number," which has already come before us. He refers to Glass. Philippians page 644, 4to, and translates, "And another saint said unto that excellent one that was speaking." Holy One is preferable to saint in this passage. Gesenius adopts the statement of Glasse; the quadriliteral arising from the combination of two words in common use. See also "The Times of Daniel," page 399, and "The Morning Watch," volume 5, page 276, where palmoni is translated "the numberer of secrets."
Daniel 8:13. — The Vision of the Daily Sacrifice. The translation of this passage is of great importance, Professor Lee translates as follows: —
11 By him the daily sacrifice was to be taken away, and the place of his sanctuary was to be cast down.
12 And an army was to be given him against the daily sacrifice by reason of transgression, (i.e., because the transgressors had now come to the full: see note, page 165,) and it cast the truth to the ground, and it practiced and prospered.
13 How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?
14 The answer is, unto 2300 days; then shall the sanctuary be cleansed. The wording of the Hebrew is peculiar here and highly deserving of remark. It stands literally thus, — "Until (the) evening (and) morning, or it may be until the evening of the morning, two thousand and three hundred, and the sanctuary (lit. holiness) shall be sanctified." Evening and morning, I take here to be a mere periphrasis for a day; and so our translators have taken it, Genesis 1:5. The day here had in view, continues Professor Lee, "must mark the period of Daniel's seventieth week — the numbers given above must be understood indefinitely, and as intended to designate a considerable length of time." Referring again to Daniel 8:11, he states, this consummation could not be effected by Antiochus Epiphanes: he only suspended the service of the Temple for about three years and a half. By every consideration, therefore, it is evident that the Little Horn of Daniel's seventh and eighth chapters, is identically the same, and that this symbolized that system of Roman rule which ruined Jerusalem, and then made war upon the sainted
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servants and followers of the Son of man; and in this he prospered and practiced, until he in his turn fell, as did his predecessors, to rise no more at all. (P. 168.) Wintle, with his usual judgment, translates, "until the evening (and) morning 2300." "I insert the word and, because the vau is repeated at Daniel 8:26. I am inclined to think this vesperamane should induce us to understand these days in the first instance literally, rather than of months and years." The great difficulty, he states, is to reconcile this period with the tyranny of Antiochus; while he does not forget the reference to Antichrist, of whom Antiochus was the type. See, also Sir Isaac Newton, Obs., chapter 9. Rosenmuller has collected various explanations, especially C. B. Bertram; Kirms, in his historical and critical commentary, page 39; Melancthon, page 131; and Eichhorn in Apoc., t. 2, page 60. "The Times of Daniel" also contains a translation of this passage which is worth notice, page 400, although it is not so scholar-like as that quoted above.
The opinion that this period refers to the rise and duration of the Mohammedan power in the East, is ably advocated by Fry, "Second Advent," volume 2, page 43 and following; where various explanations of the dates are given at length.
Dissertation 9. THE SEVENTY WEEKS Daniel 9:24 A great variety of opinions have been published upon this interesting period; it would be impossible to enumerate them all, and it will be sufficient to allude to those which illustrate Calvin's assertions. The titled author of "The Times of Daniel" writes as follows, — "I endeavored to shew in the chronology that there were two periods of seventy years, — one, the service of Babylon, the other the desolation of Jerusalem, and that the desolation's terminated with the first year of Darius Nothus. I hope to establish presently that the termination of each of these periods is a fresh epoch," page 400. "The decree dates from the time of Daniel's prayer. The command came forth, therefore, in the first year of Darius son of Ahasuerus," page 402. He then strongly approves of the rendering of the passage by Hengstenberg. "Seventy weeks are cut off over thy people and over thy holy city." Exactly Calvin's use of the preposition super. And he adds, most Commentators observe that "cut off" is used figuratively for determined. Mede is also quoted to the same effect, works, fol. page 497. I am still able to follow Dr. Hengstenberg in the following clause, "to restrain transgression and to seal sin." All senses of the verb, says he, unite in that of restraining. To seal sin, holds forth God's judicial hardening of persons in sin. This passage, the Duke thinks, was fulfilled "before the passover, in the year A.D. 67." The terminus a quo is said to be the first year of Darius the son of Ahasuerus, whose date is given in Ptolemy's Canon An. Nabonassar 325, which, according to the method of verifying the date here used, is b.c. 424, "which, added to the year when apostasy was no longer restrained, A.D. 66, makes 70 weeks or 490 years."
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Original views of the "sealing" and the sixty-two weeks are also proposed, to which we can only refer: see pages 410-422. The closing calculation, that "we may look for the cleansing of the sanctuary A.D. 1877," is so adverse to the interpretation of these Lectures, that we must be content with this passing allusion to it.
The opinions of certaii1 celebrated writers upon this point are here collected. Clement of Alexandria, according to the late Bishop of Lincoln, page 383, explains it thus: "The Temple was rebuilt in seven weeks: then, after an interval of sixty-two weeks, the Messiah came then, after an interval of half a week, Nero placed an abomination in the Temple of Jerusalem: and, after another half-week, the Temple was destroyed by Vespasian." Theodoret closes the period three years and a half after the suffering of Christ: "and so they begin the last week at the baptism of Christ," says Willet. He quotes Zonaras, tom. 1, Annal., who commences the period at the 20th year of Artaxerxes Longimanus, and ends the 62 weeks at the death of Hyrcanus. From this point to Christ's baptism they reckon seven weeks more, and then in the midst of the last week, Messiah was slain; so there remained afterwards three years and a half for the preaching of the Gospel. Eusebius begins the 69 weeks in the sixth year of Darius Itystaspes, and ends them in the first year of Herod, about the death of Hyrcanus. He begins the 70th week at Christ's baptism, and ends the period three years and a half afterwards. Tertullian, by beginning in the first year of Darius, counts 490 years, to the destruction of Jerusalem.
OEcolampadius confesses this passage to be one of the most difficult in Scripture, and can scarcely satisfy himself with any solution. He rather unwisely introduces chronological tables of the events of Scripture, from Adam to the time of the Herods. "With Christ," he says, "is the fullness of the times and the completion of the seventy weeks." He quotes the expressions of Jewish authorities, and refers to the cruelty of Herod, and the anointing of Jesus as Messiah. "They are not weeks of days, or of jubilees, or of ages," he asserts, but of years. They most probably begin at either the first year of Cyrus, or the second of Darius. He calculates it both ways: the first period closing at the death of Antiochus the brother of Alexander, and the other at the reign of Herod. He afterwards adopts the division of this period into three parts, and explains his method of reckoning the seven weeks. The question is discussed with great judgment, and its perusal will amply repay the attentive student of this remarkable prophecy.
J. D. Michaelis has elucidated this subject, in a letter to Sir John Pringle, which the English reader will find noticed in the Monthly Review, O. S., volume 49, page 263 and following. Dr. Blayney, in a Dissertation, Oxford, 1775, 4to, contradicts the Professor's opinions: see Monthly Review, O. S., volume 52, page 487 and following. John Uri also published at Oxford, 1788, an "Interpretation, paraphrase, and computation of this passage." Faber's well-known Dissertation, London, 1811, only needs to be mentioned to be
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valued; while that of Dr. Stonard, London, 1826, is exceedingly elaborate, being a masterly scholastic work. Dr. Wells has prefixed to his "Help to the Understanding of Daniel," some observations on the chronology of this prophecy. From him we learn the different methods of Scaliger, Mede, and Bishop Lloyd, while his own paraphrase and his solution of some of the difficulties in the schemes of preceding writers, are worthy of attentive perusal. Willet presents us with "The several interpretations of Daniel's seventy weeks dispersedly handled before, summed together," in his 55th question on this chapter, and continues the subject through the ten succeeding questions. From his comments, we ascertain the views of J. Lucidus, lib. 7, De emendatione teenporis, Osiander, Junius, Montanus in apparat., lib. Dan., and others. His remarks on Calvin are worthy of notice here. "M. Calvin beginneth these years in the first year of Cyrus, and endeth them in the sixth of Darius the son of Hystaspes, the third king of Persia; but this cannot be; for they that give the most years unto Cyrus and Cambyses, allow but the one 30 and the other seven; excepting only Luther, who following Eusebius De Demon. Evan., giveth to each of them 20 years. Then add the six years of Darius, they will make but 43. How, then, can the seven weeks be here fulfilled? Beside, that Darius, in whose sixth (year), the Temple was reedified, called Darius of Persia, was not Darius Hystaspes the third king of Persia; but before this Darius, three other kings are named Cyrus, Assuerus, Artashasht, Ezra 4:6, 7." This reference to Calvin occurs in his 58th question, — "When the term of seven weeks, that is 49 years began and when it ended," page 323, Edit., 1610. One remark of Wintle's is most important, as its correctness vindicates Calvin from every charge of inconsistency in his interpretation of these prophecies. "The original word rendered weeks throughout the prophecy, strictly signifies sevens, which word is adopted in Purver's translation, and may be referred either to days or years." Professor Jahn also adopts the same correct and simple translation, and his satisfactory criticism is found in his Appendix to Enchir Hermen., Fasc. 1, page 124 and following. Vienna, 1813. The subject is also discussed by the present Editor, in his Norristan Prize Essay for 1834, page 81. Dathe also, in his Prophetic Majores, Edit. 3d., Halae, 1831, translates as follows, "The seventy, yea the seventy, are drawing to a close." The only difference in the original is in the pointing of the Masorets; and thus the chronology which they introduced, requires all the ingenious apparatus of the profound astronomy of Sir Isaac Newton to reconcile it with the historical facts. See his Observations on the Prophecies of Daniel, part 1, chapter. 10. Archbishop Seeker has dwelt much on this point, and every commentator on the Prophet has treated it with more or less wisdom and discretion. Wintle is on the whole very judicious. Professor Lee's translation of the passage, and explanation of the Hebrew words, is exceedingly valuable. His exegetical comments admit of some variety of opinion as to their value. The seventy weeks, says he, were not "to be considered chronological in any sense, but
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only to name an indefinite period, the events of which, as in most similar cases, should make all sufficiently clear," Bk. 2, chapter 1, page 160. This chronological period, and the dependent minor divisions, are ably treated by Rosenmuller, who has devoted more than usual space to their illustration.
He quotes some of the best opinions of the most celebrated German writers, and throws great light upon the historical points connected with the inquiry. See his comments on this chapter. 9, pages 313-324.
Broughton has quoted largely from Jewish Rabbis; he treats Daniel's prayer as a compendium of theology, and applies Gabriel's answer to the baptism, miracles, and life of our Lord.
Professor Stuart, whom we have already quoted, has treated this subject with great precision by commenting critically on the Hebrew words. He adopts the rendering seventy sevens, or "seventy heptades are determined upon thy people. Heptades of what? of days or of years? No one can doubt what the answer is. Daniel had been making diligent search respecting the seventy years; and in such a connection, nothing but seventy heptades of years could be reasonably supposed to be meant by the angel." An argument is also drawn from the double gender of the plural of this word, which is noticed by Ewald, Gram. Heb., section. 373. London, 1836. Many other arguments in favor of its general sense of "sevens" are added, implying that the connection only determines whether years or days be intended. Professor Bush brings forward the opposite views to those of Stuart, and discusses the subject with the utmost exactness of Hebrew criticism. Mede should also be consulted, works, Bk. 3, chapter. 9, page 599. Hengstenberg treats the form of the word as rarticipial and indicating a septenized period, like hebdomas in Greek, septimana in Latin, settimana in Italian, and semaine in French. Views in accordance with these are found in "The Morning Watch," volume 5, page 327. London, 1832. This article is the more worthy of perusal, as it presents us, in an intelligible English form, the criticism of Professor Jahn, extracted from his Appendix ad Enchiridion Hermeneutica, Fasc. 1, page 124 and following. Edit., Vienna, 1813. The English translation of the passage, in accordance with Jahn's critical exposition, is worthy of notice, particularly by those readers who wish to keep before their minds the most valuable explanations which have ever been published by British, Continental, and American Divines.
Dissertation 10. HIPPOLYTUS, NICOLAUS LYRANUS, etc. Daniel 9:25 "Hippolytus," says Mosheim, "whose history is much involved in darkness, is also esteemed among the most celebrated authors and martyrs of this age." (Volume 1, page 270, edit. 1823.) Although the learned Benedictines have assisted in dispelling this darkness in their History of the Literature of France, volume 1, page 361, yet the greatest light has been thrown upon the life and opinions of this writer by the Chevalier Bunsen in his work,
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"Hippolytus and his Age," 4 vols., 1852. Dr. Christopher Wordsworth has also discussed the same subject, giving an English version of the newly discovered philosophumena, with an introductory inquiry into the authorship of the treatise, and on the life and works of the writer. It is out of our province to enter on the important questions raised by these well-known writers; we must confine ourselves strictly to whatever illustrates Daniel. He wrote commentaries on various parts of the Old and New Testaments, and among these Bunsen enumerates one "On the Prophets, in particular on Ezekiel and Daniel," volume 1, page 282. A fragment of his comment on Daniel is preserved in the edition of Fabricius, in which the Greek text is printed from a Vatican MS., tom. 1, page 271, "named by Theodoret and by Photius, c. 203. Jerome says Hippolytus' historical explanation of the seventy weeks did not tally with history and chronology. Fabricins, 1, page 272. We have a genuine fragment of this explanation in Fabricins, 1, page 278, on Daniel's life and times." The Syrian MSS. discovered in the Lybian Desert, and explored by Cureton, contain, says Bunsen, quotations from the Commentary on Daniel by Hippolytus. Calvin, most probably, knew no more of his view of the seventy weeks than he found in Jerome. The existence of his treatise on Antichrist was known to the Reformers chiefly from ancient writers who had given a list of his works, but especially from Jerome. From Fabricius, Appendix ad. I. 1, page 2, we learn that a forgery was published in 1556., and that the genuine work was first edited in 1661 from two French MSS, A Latin translation was added in 1672. "His calculations," says Bunsen, "based upon Daniel and the Apocalypse, are quite as absurd as those which we have been doomed to see printed, and praised, and believed in our days. He makes out that. Antichrist will come 500 years after Christ, from the tribe of Dan, and rebuild the Jewish temple at Jerusalem." This remark has caused the censure of a writer in "The Record," who accuses Bunsen of making' this bishop and martyr "the mouthpiece of his own unbelief in the prophecies of Daniel." "Some writers have conceived," says Bunsen, "that Hippolytus alludes, in his interpretation of the ten horns of the fourth beast in Daniel, to some great convulsions of the empire in his time; but this opinion seems to me entirely unfounded. All I can find in these passages indicative of the time in which they were written, (section. 28, 29,) is the existence of a very strong, iron, military government; and this seen as to point to the time when the power of Septimius Severus was firmly established, after fierce contests and sanguinary battles. The rest relates to things to come, to the last age of the world, which he thought about three centuries distant." (Volume 1, page 274.) On page 290 we have three lists of the works of this "father," as noticed by Eusebius, Jerome, and Lycellus. Eusebius does not mention his work on Daniel; both Jerome and Lycellus do; and Nicephorus adds it among others to the Eusebian list; and on page 242 many of his works are recorded as existing among the Escurial manuscripts. See the Catalogue des Manuscrits Grecs de la Bibliothbque de l'Escurial, par E. Miller, 8vo, Paris,