It will be evident from all these instances, that it was a noted circumstance in the policy and conduct of Buonaparte, that "he divided the land for gain."

Having now examined the text before us, as it relates to the actions of Buonaparte, and explained the words," the king shall do accord

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ing to his will, and shall prosper till the indig"nation be accomplished, and shall divide the “land for gain," I now proceed to consider that part of the text which describes more particularly his character and pretensions.

Ver. 36." He shall exalt himself, and mag. "nify himself above every God, and shall speak

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King of France, was to annul all the dotations, assignations "of revenues, and other obligations constituted by the French "Government, on the different States of the Princes who "formed the European Confederation.

"We have decreed and do decree the following:

"Art. 1. All the dotations, assignations of revenues, and "other obligations of every kind constituted upon our king"dom by the French Government, are declared ineffectual, "the property of every sort which formed a part of them are "united to the domain of the state.

"Art. 3. The property designated in the above articles "shall be administered by our Council of the Majorates, "until it please us to dispose of it either in favour of the "Titulars, who have possessed them until the present time, "and who have all particular claims to our esteem and affec❝tion, or in favour of any other whom we shall think proper "to name."-1st edit.

H H

"marvellous things against the God of Gods. 37. Neither shall he regard the God of his

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fathers, nor the desire of women, nor regard

any God; for he shall magnify himself above "all. 38. But in his stead shall he honour the "God of forces; and a God whom his fathers "knew not shall he honour with gold, and silver, "and precious stones, and pleasant things. “39. Thus shall he do in the most strong holds "with a strange god, whom he shall acknow"ledge and increase with glory and he shall "cause them to rule over many, and shall divide "the land for gain."

These words contain a striking description of the character of the Iufidel King, and of the establishment of his immense military power, He regards not the God of his fathers, nor the desire of women; he does not believe in the God of Christians, nor in the Saviour who has atoned for the sins of the world; and who, as he was

the desire of all nations," so he was particularly the desire of those Jewish women, who, believing in that promise, that "the seed of "the woman should bruise the serpent's head," entertained the hope that he might descend from them. Neither does he regard any God, for he magnifies himself above all. His Fate and his Destiny are the only objects of his confidence: and he claims, therefore, as it were in his own

right, the uncontrolled dominion of the world. He worships no other god than Mars, the god of war, an emblem of his own military power; to whose service he dedicated, in the year 1801, the Chapel of the Invalides, which had been sọlemnly consecrated to Christianity," and placed "the image of that Pagan deity on the spot " which had been occupied by the Christian "symbol of redemption *" The sacrifices with which he honours the God of Forces, are represented as being the spoils of conquered countries, the "gold, the silver, the precious stones, "and the pleasant things,”—which he has carried away by force and rapine. His places of worship are strong holds," or fortifications, the meet habitations of the God of War. The high priests and ministers of his religion are his marshals and generals. The reward by which he acknowledges their service and ministry is, that he increases them with glory, and causes them to rule over many, dividing the conquered countries amongst them for their gain. He is himself "the Genius of Power," as he has allowed himself to be called by his servile flatterers, and he worships the god of war. We have the following declaration, in his speech to the Council of Ancients, on the 10th of November,

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Dodsley's Annual Register for 1801, p. 267.

1799; "I have always followed the God of "War, and Fortune and the God of War are "with me."

The Infidel Power is said likewise to speak mavellous things against the God of Gods; for as God is the author of all things, as in him we live, and move, and have our being; every assumption of glory, by man, is an offence against his Creator. How low was Nebuchadnezzar cast down, and how much was he debased, for that boast of his, "Is not this great Babylon “that I have built?" And when through pride David directed that his people should be numbered, what a severe penalty was exacted, and how were those numbers in which he prided himself lessened! Numerous have been the examples which have shewn, that those who walk in pride, God is able to abase; and that selfexaltation in man is the highest offence against Omnipotence. But in order to judge how far the text, "He shall speak marvellous things "against the God of Gods," is applicable to the Infidel Power, let us consider the character of the two great enemies of the Church who have preceded him, and the expressions which are used respecting them. The Papacy professed to derive its power from God: and the title the Pope assumed was that of " the Vicar of Jesus "Christ." But in as much as he pretended to

infallibility, and assumed other attributes which belong to God alone, he is described in prophetic language as blaspheming the name of

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God," and as "speaking great words against "the Most High." The Mahometans acknowledge the power of God, proclaiming, that "there is but one God, and that Mahomet is "his prophet." But as Mahomet assumed a power that was not given to him, language similar to that of the text is used respecting him, and he is said "to magnify himself in his "heart."

The pretensions of the third enemy of the Church, the Infidel Power, we shall find, have risen to an equality with, if they have not far exceeded, those of the Papal and Mahometan Powers and it is a curious circumstance, that the historians of these times have noticed a similarity in the language and pretensions of Buonaparte and Mahomet. Napoleon in 1809 promulgated this as his maxim of government, that" as there is but one God, so there should be "in a state but one judicial power." By which reference to "the unity of that God, whose "name he never utters but to outrage, the Tyrant," it is observed, "wished to incul"cate the idea, that there is but one God, and "Napoleon is his representative. This is the

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