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monarchy of Spain. The islands of the Mediterranean were not inaccessible to their naval powers; and it was from their extreme stations, the harbours of Crete and Cilicia, that the faithful or rebel emirs insulted the majesty of the throne and capital." Gibbon, x. liii. n. n. 11. During an hostile period of one hundred and thirty eight years the princes of Constantinople attacked these licentious Corsairs with fruitless curses and ineffectual arms." x. lii. n. n. 82. Harun himself, "eight times invaded the territories of the Romans; and as often as they declined the payment of tribute, they were taught to feel that a month of depredation was more costly than a year of submission.” x. lii. n. n. 76. "The Arabian squadrons issued from the harbours of Palermo, Biserta, and Tunis; an hundred and fifty towns of Calabria and Campania were attacked and pillaged, nor could the suburbs of Rome be defended by the name of the Cæsars and Apostles. Had the Mahometans been united, Italy must have fallen an easy and glorious conquest to the empire of the prophet. But the caliphs of Bagdad had lost their authority in the West; the Aglabites, and Fatimites usurped the provinces of Africa; their emirs of Sicily aspired to independence; and the design of conquest and dominion was degraded to a repetition of predatory inroads. x. lii. n. n. 85. "During a calamitous period of two hundred years, Italy was exposed to a repetition of wounds, which the invaders were not capable of healing by the union and tranquility of a perfect conquest. Their frequent and almost annual squadrons, issued from the port of Palermo, and were entertained with too much indulgence by the Christians of Naples: the more formidable fleets were prepared on the African coast; and even the Arabs of Andalusia were sometimes tempted to assist or oppose

the Moslems of an adverse sect.” x. lvi. n. n. 1. “It was principally during the reign of Berenger (A. D. 888 -924) that the incursions of the Hungarians and Saracens added a frightful scourge to the horrors of civil discord. The latter of these people had conquered the island of Sicily from the Greeks about half a century before, and established themselves in the south of Italy, whence they carried their ravages into the heart of the kingdom; while other bands of their mussulman brethren, landing from the shores of Spain, fortified themselves on the northern coast, and devastated Piedmont. These destroyers, and the yet more sanguinaryHungarians, who first penetrated into Italy through the march of Treviso, in the year 900, carried on their warfare in the same manner. Their armies were composed exclusively of light horse, who scoured the country in small squadrons, without caring to secure a retreat, or to attempt permanent conquests. The rapidity of their flight gave them immeasurable advantages over the heavy cavalry of the feudal chieftains. These vassals of the crown were formidable only against their sovereign, and ever powerless before a foreign enemy. The sluggish infantry of the cities were equally unable to contend in the open plains with plunderers, whose object was only to accumulate booty and avoid an encounter. Neither the sovereign nor his feudatories lost any portion of their dominions; they counted the same number as before of subject cities and castles, but all around them was devastation and misery." (Perceval's Hist. of Italy, vol. 1. c. 1. p. 1, pp. 33, 34.) "Nor can we severely accuse the exaggeration of a contemporary, that a fair and ample district was reduced to the same desolation which had covered the earth after the general deluge." Gibbon, x. lvi. n. n. 9. See TORMENT. CROWN, 6. KINGS, 4.

9. The hour, day, month, and year.-Rev. ix. 15. And the four angels were loosed, which were prepared at the hour, day, month, and year, to slay the third part of the men. "In the confusion of darkness the assailant may sometimes succeed; but in this great and general attack, the military judgment and astrological knowledge of Mahomet, advised him to expect the morning, the memorable twenty-ninth of May, in the fourteen hundred and fifty third year of the Christian æra." "Several days were employed by the Sultan in the preparations of the assault; and a respite was granted by his favourite science of astrology, which had fixed on the twenty-ninth of May, as the fortunate and fatal hour." "From the first hour of the memorable twenty-ninth of May, disorder and rapine prevailed in Constantinople, till the eighth hour of the same day." Gibb. XII. lxviii. n. n. 56, 52, 73. See ANGEL 6. MEN 2.

10. The three days and a half.-The three years and a half struggle of the witnesses with the beast in their attempt to vindicate the sole supremacy of Christ over his church as King of kings and Lord of lords, in opposition to the unscriptural alliance of church and state. Rev. xix. 16. In the battle of Michael with the Dragon, Michael is represented as victorious, though it is evident that the Christians suffered a fierce persecution for ten years. So here again the Word of God is represented as victorious, though it is possible that the witnesses of the truth may suffer violent persecutions from the Decemvirs of the Cæsariate for three years and a half.

DAILY-SACRIFICE.-1. The civil and religious polity or theocracy of the Jews. As the daily sacrifice formed the chief part of the religious worship of the Jews, so it is put for the whole of their religious establishment; and

as their religious establishment was indivisibly connected with their civil, so it is put for their civil and religious polity or theocracy, when free from the jurisdiction of foreign kings. Dan. viii. 11, 12, 13; xi. 31; xii. 11.

2. The constitution of the Christian church. As the daily sacrifice represents the Jewish polity, and as the Jewish polity is typical of the Christian church, the daily sacrifice in the secondary sense must represent the Christian church. It is said to be taken away, when the church's constitution is broken up by the emperors and kings, and it becomes the great whore and the mother of harlots Dan.viii. 11, 12, 13 ; xi. 13. xii. 11. See Rev. vii. 3, 4; v. 8.

DEATH.-1. Conquest, subduement, loss of political existence. Rev. ix. 6. And in those days shall the men. seek death, AND SHALL NOT FIND IT; and shall desire to die, and death shall flee from them. The Italians and Greeks would prefer receiving the Saracens as their masters, than experience their continual depredations and hostilities. See DAY, 8. KILL. TORMENT.

2. Destruction. Rev. xiii. 3. I saw one of his heads as it were wounded to death. The destruction of the Latin Empire, A. D. 476, or 479. Rev. xviii. 8.

3. Pestilence. Rev. vi. 8. To kill with death: A Hebraism, 77 which signifies death, signifying also pestilence. See Ezek. xxxiii. 27. Sept.

4. Separation of the soul from the body. Rev. ii. 10; xii. 11; xxi. 4.

5. Death as opposed to Hades. Extinction of the soul as opposed to the separate existence of it. And Death and Hades delivered up the dead which were in them, Rev. xx. 13. From which it is plain, that as each had dead in it, that Death and Hades are different states of the dead, and that Death here does not signify merely the act

of separation of the soul from the body. By Hades the Jews meant the place appointed for the souls of the pious after death. See PARADISE, 2. By death, we should therefore conclude,was meant the state of the disembodied souls of the impious; and the Scriptures no where teach, that they have “eternal life abiding in them.” On the contrary the wicked," as natural brute beasts, made to be taken and destroyed, utterly perish in their own corruption." 2 Pet. ii. 12. The evangelical doctrine is, that the Holy Spirit in man is the sole germ of his soul's immortality,-"It is the Spirit that quickeneth, the flesh profiteth nothing," -the Spirit being an eternalizing as well as moralizing or sanctifying principle in man, by which he is sealed or preserved until the day of the redemption of the body, when he is also raised from the grave by it,-John vi. 58, 63; 1 John iii. 15; Rom. viii. 9, 10, 11; John iv. 14; vii. 38, 39; Gal. vi. 8; 1 Pet. i. 22, 23; 2 Cor. i. 22; Eph. i. 13, 14; iv. 30; Rom. v. 21. The Scriptures teach, that Christ did not bring with him the immortality of the soul to every one, but only to a few, and these, those who believed on him, "He that heareth my word hath everlasting life-hath passed from death unto life,” John v. 24; vi. 40; xi. 23—26; viii. 51; Matt. xvi. 24 -28; John xii. 25; xvii. 2, hath passed from a mortal to an immortal state, and, in the words of St. John, "hath eternal life abiding in him." For before Christ came, it appears, that the souls of all men both good and bad perished, i. e. lost all personality on the death of their bodies, and were resolved into the original Being from whom they proceeded, as Bishop Warburton's argument in Book v. and vi. of his Divine Legation of Moses necessarily implies. For the inspired writers of the Old Testament every where represent the state of the dead as the land of forgetfulness and silence; and surely they