tain a prediction of that great apostasy, which was hereafter to arise and overwhelm eastern Christianity: and thus may be legitimately arrived at, a strong antecedent presumption, in favour of the application to Mahomet and Mahometanism, of a well-known prophecy in the eighth chapter of the prophet of the captivity.

But, to reason further from the analogy of the later revelation:

Saint John, in the Apocalypse, has two predictions, generally understood to apply, the one, to the spiritual and temporal domination of the Papacy, in the West; the other, to the temporal and spiritual domination of Mahometanism, in the eastern branch of the Roman empire.*

Now, let us go back to consider the internal marks of the existence, in the book of Daniel, of two strictly parallel predictions. Daniel has, also, two prophecies, couched under a common symbol, concerning two little horns: the one horn to come forth out of the Roman empire in the West; the other out of the Macedonian, or Greek empire, in the East.

The first little horn is generally explained by commentators, as designating the Papacy; a peculiar power of a mixed kind, diverse from the ten kingdoms, from among which it was to spring up,

* See section iii.

being a union of temporal with spiritual dominion. The rules of Scriptural analogy would appear naturally to suggest, on a first view, a correspondent interpretation of the parallel prophetic symbol, connected with the East: and Mahometanism alone supplies the materials for such an interpretation. For Mahometanism, like the Papacy, is a peculiar power of a mixed character, altogether differing from that of the four kingdoms, out of one of which the eastern little horn of the prophecy was to come forth; being also a union of temporal and spiritual dominion.

The history of the world furnishes no third example, of a power similarly constituted and circumstanced: in other words, so answering to the prophecies of the two little horns.

But further, the Papal and Mahometan powers. wonderfully symbolize, in the entire character of their simultaneous rise and progress. Both were, in their beginnings, "little" and obscure: both swelled out rapidly into universal domination: both originated in the designing ambition of individuals: both were, alike, propagators of false doctrines, and casters of the truth to the ground: both were, alike, profaners of God's church, and persecutors of his people: in all which particulars, they conjointly and exclusively realize the contents of the parallel pre

dictions of Daniel, concerning the two little horns. They synchronize, lastly, with a surprising exactness, in the date of their first appearance; each power dating its birth from the commencement of the seventh century of the Christian era. The little horns of the prophecy seem to have the same final term set to their duration and here, also, the indications furnished by Papal Rome and Mahometanism continue, to the present hour, faithfully and fearfully to correspond. *

* The marks, which concur to identify the Papacy and Mahometanism, with the powers symbolized by the Western and Eastern little horns of Daniel, may be presented still more strikingly, in a condensed summary. 1. The use of a common symbol, appears to denote two powers of the same kind. 2. The use of other similar coincidences, in the wording of the two prophecies, supports this presumption. 3. The geographical positions of the two little horns agree with those occupied by the Papal power and by Mahometanism. 4. Their common prophetic period of 1260 days, indicates a likelihood, that the powers thus symbolized would synchronize, also, in their rise and duration. 5. The accurately parallel rise, character, and continuance, of the great ecclesiastico-political tyrannies in question, so correspond with the whole antecedent indications, as to place this inference, apparently, beyond reasonable doubt, that if, as no interpreters of any other communion pretend to deny, the Papacy be the power expressed or typified by the first or Western little horn, Mahometanism must be the power expressed or typified by the second or Eastern little horn.

Dan. vii. 24. The Western little horn is described as "diverse" from the other horns. Dan. viii. 24. The Eastern little horn is characterized as also diverse from its predecessors, being mighty, not by his own power, but by the power of the host given him against the daily sacrifice. Compare Dan. viii. 12. The diversity thus indicated as belonging to both

horns, is apparent in the mixed character both of the Papal, and of the Mahometan tyranny; in each of which, the temporal is inseparable from the spiritual despotism.

Before we proceed to the consideration of the prophecy of the Eastern little horn, in its detail, I would desire the special attention of the reader to this broad view of the subject: for the present subject is one, to which the enlarged and comprehensive grasp of Christian philosophy can alone render competent justice.

By the philosophical interpreter of prophecy, we may add, these two first principles will never be lost sight of: 1. that parallel predictions indicate and require strictly parallel fulfilments : and, 2. that the laws of prophecy, and the ways of Providence, so harmonize together, that predictions and events mutually verify one another. *

* In the interpretation of the prophetic Scriptures, much confusion might have been avoided, much curious theory and cumbrous erudition spared, had commentators only regulated their researches by this fundamental rule, that Prophecy and Providence are reciprocal interpreters: and that the relative moment and magnitude of events, estimated, not by contemporary standards, but by comparison with the whole annals of time, afford the best criterion, and only certain guarantee, of their having a place in prophecy. This remark particularly applies to those modern writers on prophecy, who, forsaking “the old ways," marked by the footsteps of our Medes and Newtons, can discern its fulfilments only in recent and passing events ; events which, however important in their day and generation, may, for aught we can tell, be pregnant with no great results; and which must appear as nothing, when confronted with those amazing occurrences, which have filled the world with their consequences, through the lapse of eighteen hundred, or of twelve hundred years.

In the providential history of the world, prospective results are fre quently in the inverse proportion of present appearances. How insignificant, for example, in the eyes of contemporaries, must have appeared the

The vision of Daniel, concerning the little horn of the he-goat, or the Macedonian empire, with its accompanying interpretation, has been variously applied, by writers on prophecy, to Antiochus Epiphanes, to the Romans, and to Mahomet or Mahometanism. Not to incumber or interrupt the main subject, I shall reserve the examination of this question for a separate discussion*; and shall, at present, limit myself to pointing out, in the prophecy itself, the internal marks which seem to justify its application to Mahometanism.

While the eye is aided, the sense of this context may be cleared, by simply disposing the prophecy, and its interpretation, in parallel

columns.

Daniel viii.

(THE VISION.)

8. The he-goat waxed very great: and, when he was strong, the great horn was broken;

Daniel viii.

(THE INTERPRETATION.) 21. The rough goat is the king of Grecia: and the great horn that is between his eyes, is the first king. 22. Now, that being broken,

first rise of the Ottoman power: how tremendous, on the contrary, the overwhelming inundation of the Moguls. In the counsels of Providence, however, the Ottoman was destined to become "the scourge and terror of Christendom :" while the Tartar deluge receded without injury to the church of Christ, and has left scarcely a trace behind.

* See Appendix, No. III.