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the identical hymn which the angels and cherubim eternally repeat before the throne of God, and which, about the middle of the fifth century, was miraculously revealed to the church of Constantinople. The devotion of Antioch soon added, “ who was crucified for us!” and this grateful address, either to Christ alone, or to the whole Trinity, may be justified by the rules of theology, and has been gradually adopted by the Catholics of the East and West. But it had been imagined by a Monophysite bishop: the gift of an enemy was at first rejected as a dire and dangerous blasphemy, and the rash innovation had nearly cost the emperor Anastasius his throne and his life. The people of Constantinople were devoid of any rational principles of freedom; but they held as a awful cause of rebellion the color of a livery in the races, or the color of a mystery in the schools. The Trisagion, with and without this obnoxious addition, was chanted in the cathedral by two adverse choirs, and when their lungs were exhausted, they had recourse to the more solid arguments of sticks and stones: the aggressors were punished by the emperor, and defended by the patriarch; and the crown and mitre were staked on the event of this momentous quarrel. The streets were instantly crowded with innumerable swarms of men, women, and children; the legions of monks, in regular array, marched and shouted, and fought at their head. “Christians! this is the day of martyrdom; let us not desert our spiritual father ; anathema to the Manichæan tyrant! he is unworthy to reign." Such was the Catholic cry; and the galleys of Anastasius lay upon their oars before the palace, till the patriarch had pardoned his penitent, and

hushed the waves of the troubled multitude. The triumph of Macedonius was checked by a speedy exile; but the zeal of the flock was again exasperated by the same question, " Whether one of the Trinity had been crucified ?” On this momentous occasion, the blue and green factions of Constanlinople suspended their discord, and the civil and military powers were annihilated in their presence. The keys of the city and the standards of the guards were deposited in the forum of Constantine, the principal station and camp of the faithful. Day and night they were incessantly busied either in singing hymns to the honor of . their God, or in pillaging and murdering the ser. vants of their prince. The head of his favorite monk, the friend, as they styled him, of the enemy of the Holy Trinity, was borne aloft on a spear; and the fire-brands which had been darted against heretical structures, diffused the undistinguishing flames over the most orthodox buildings. The statues of the emperor were broken, and his person was concealed in a suburb, till, at the end of three days, he dared to implore the mercy of his subjects. Without his diadem, and in the posture of a suppliant, Anastasius appeared on the throne of the circus. The Catholics, before his face, rehearsed the genuine Trisagion; they exulted in the offer, which he proclaimed by the voice of a herald, of abdicating the purple ; they listened to the admonition that, since all could not reign, they should previously agree in the choice of a sovereign; and they accepted the blood of two unpopular ministers, whom their master, without hesitation, condemned to the lions. These furious but transient seditions were

encouraged by the success of Vitalian, who, with an army of Huns and Bulgarians, for the most part idolaters, declared himself the champion of the Catholic faith. In this pious rebellion, he depopulated Thrace, besieged Constantinople, exterminated sixty-five thousand of his fellow-Christians, till he obtained the recall of the bishops, the satisfaction of the pope, and the establishment of the council of Chalcedon, an orthodox treaty, reluctantly signed by the dying Anastasius, and more faithfully performed by the uncle of Justinian. And such was the event of the first of the religious wars, which have been waged in the name, and by the disciples of the God of peace.

This extract gives us what the historian calls the first war ever waged in the name and by the disciples of the God of peace. And by whom waged ? By barbarian pagans, in behalf of the Catholic or papal faith. And in that war 65,000 Christians were put to death. These barbarian pagans ceased to persecute in the name and for the support of paganism, and proclaimed themselves the champions of the Cåtholic faith. But Mr. D., “orthodox as he claims to be," will not, perhaps, be very ready to grant that making war on those who opposed orthodoxy, and who were heretics, was papal persecution. But when has the papal church ever perse

cuted any but heretics or anti-orthodox? Those who have opposed her dogmas have fallen under her anathemas. Taking this date, therefore, viz., 508, the 1,290 days, or years, reach to 1798, when the papal dominion was taken away; and 1,335 days, or years, from the same point extend to 1843, when Daniel will awake to stand in his lot at the end of the days.

“Blessed is he that waiteth and cometh to the 1,335 days.” With this text in hand, Mr. D. thinks "the conclusion is irresistille" that “that awful event," the end of the world, or second coming of Christ, will not be at the end of the period named, but that the blessed millennium will be ushered in; for those are pronounced blessed who wait and come to that time, which the wicked will not be, if it brings them to the judgment.

To this we reply that Professor Seixas, of New York, informs us that the English translation but imperfectly expresses the import of the original-the original signifying, Blessed is he that anxiously, and with earnest desire, waiteth and cometh to the 1,335 days. In this state of mind Daniel waited; so also did the apostles and first Christians; so also have Christians of all ages waited with earnest, longing desire for the appearing of Christ and the resurrection of the just. But not so with the wicked : they dread nothing more than his coming. To them, as they do not wait with desire, it will not be a blessed event.

But we have another thought to suggest. Does not the thirteenth verse intimate that it will bring the resurrection of Daniel, at least? “But go thou thy way till the end be; for thou shalt rest, and stand in thy lot at the end of the days." Does not his going his way, and resting till the end be, and his standing in his lot at the end of the days, refer to his death and resurrection? If so, it must extend to the coming of our Lord from heaven, who shall change our vile bodies, and fashion them like unto his glorious body, according to the power whereby he is able to subdue all things unto himself.

The SECOND SECTION of CHAPTER v. has been already sufficiently examined, in the last chapter of this review. Having given incontestable evidence that the 1,260 days began in 538, and ended in 1798, it is needless to go further and reply to all Mr. D. has said of 755 and other periods.

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