cles which he had power to do; in the sight of the beast."

That Bonaparte performed wonders or prodigies and imposed on the credulity of men, none who have read his history will doubt. The following extract from Scott's life of Napoleon, will illustrate the reference to fire.-[Vol. I., pp. 297-8.]

"On entering the sepulchral chamber in the pyramid of Cheops, Glory be to Allah!' said Bonaparte; there is no God but God, and Mahommed is his prophet.' Thou hast spoken like the most learned of the prophets,' said the Mufti, who accompanied him. I CAN COMMAND A CAR OF FIRE TO DESCEND FROM HEA, VEN,' continued the French general, AND Į CAN GUIDE AND DIRECT ITS COURSE UPON EARTH.' Thou art the great chief to whom Mahommed gives power and victory,' said the Mufti."

*** "Sheriffs,' he said, Ulemats, Orators of the Mosque, teach the people that those who become my enemies shall have no refuge either in this world or the next. Is there any one blind enough not to see that I am the agent of Destiny, or incredulous enough to call in question the power of Destiny over human affairs? Make the people understand that since the world was a world, it was ordained, that having destroyed the enemies of Islamism, and broken down the Cross,* I should come from the distant parts of the West to accomplish the task designed for me; show them

"Alluding to the capture of the island of Malta, and the subjection of the pope, on which he was wont to sound as services rendered to the religion of Mahom. med."

that in more than twenty passages of the Koran my coming is foretold. I could demand a reckoning from each of you for the most secret thoughts of his soul, since to me everything is known; but the day will come when all shall know from whom I have my commission, and that human efforts cannot prevail against me.' It is plain, from this strange proclamation, that Bonaparte was willing to be worshipped as a superior being, as soon as altars could be built, and worshippers collected together."

Also, the following, from Lockhart's Napoleon, (vol. I., p. 118.) After relating the story of the Battle of the Pyramids, he says," Such were the immediate consequences of the Battle of the Pyramids. The name of Bonaparte now spread panic through the East; and the Sultan Kebir,' (King of Fire, as he was called, from the dreadful effects of the musketry in this engagement,) was considered as the destined scourge of God, whom it was hopeless to resist."

Verses 14, 15: "Saying to them that dwell on the earth, that they should make an image to the beast which had the deadly wound by the sword and did live. And he had power to give life to the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast, should be killed."

Bonaparte, at a subsequent period, after the restoration of the pope, remodelled the papal system until it suited him, and required of the pope to acknowedge it, and gained his reluctant assent; of which, however, he most heartily repented when it was too late.

Bonaparte did profess to alone have power to restore popery, as the following circular mandate of his will testify:

"Though our Lord Jesus Christ sprang from . the blood of David, he sought no worldly empire; on the contrary, he required that, in concerns of this life men should obey Cesar. His great object was, the deliverance and salvation of souls. We, the inheritors of Cesar's power, are firmly resolved to maintain the independence of our throne, and the inviolability of our rights. We shall persevere in the great work of the restoration of the worship of God;- -we shall COMMUNICATE to its ministers that RESPECTABILITY WHICH WE ALONE CAN GIVE THEM; we shall listen to their voice in all that concerns spiritual matters, and affairs of conscience. We shall not be drawn aside from the great end which we strive to attain, and in which we have hitherto SUCCEEDED in part,

-THE RESTORATION OF THE ALTARS OF OUR DI

VINE WORSHIP; nor suffer ourselves to be persuaded that these principles, as Greeks, English, Protestants, and Calvinists affirm, are inconsistent with the independence of thrones and nations. God has enlightened us enough to remove such errors far from us. Our subjects entertain no such fear."-[Wesleyan Methodist Magazine for 1810.

Why, I ask, do our opponents object to 1798, as being the termination of the 1260 years, when the prophecy has throughout had a most literal fulfilment? Had popery ceased to be, in 1798, or since that time, the word of prophecy would have been broken. If the 1260 years yet remain to be fulfilled, the same scenes must be acted over again,

word for word, that took place in 1798 and subsequently, or it will not be a fulfilment of prophecy. But have we a right to look for another series of events of the same order?

. NAY, VERILY. The 1260 years of papal rule have been accomplished precisely according to the prediction, and it is all we have a right to expect.

If our opponents are dissatisfied with this evidence, we ask them what they would have; or what evidence would be sufficient to satisfy them of the fulfilment of the 1260 years of papal rule? Can they produce an argument of one fourth part the strength, proving the period to have begun at any other time? They cannot do it. Then why find fault with this, until a better and more perfect one can be produced?

CHAPTER IV.

THE CONSUMMATION-OR ERA OF THE SECOND

ADVENT.

THE grand question, Is the time of the second advent of the Saviour revealed in the word of God? seems to lie at the foundation of our investigations of the prophecies. If it is not revealed, we shall labor in vain to ascertain it; if it is matter of revelation, it is a proper subject of discussion and examination until we arrive at the truth on the subject. That there is a diversity of opinion on the meaning of the prophecies, is no reason why we should not study and endeavor to understand the subject; for there is probably not a subject in the Bible which is not controverted, and on which great and learned men do not disagree. If this fact is a valid reason for the neglect of the prophecies, it is a good reason why we should throw away the whole Bible.

The great argument usually urged against the investigation of the prophetic periods is, that the Saviour declared (Matt. xxiv.) "of that day and hour knoweth no man, no, not the angels in heaven, but my Father only." To this objection I shall for the present only reply, that what was not known either to men or angels 1800 years ago, may, for all that, be a matter of revelation, and be