or a misconception of the apostle's design, is the cause, perhaps, of the erroneous interpretation which has been given of this, and the following chapter. Confusion and obscurity are thus thrown over this portion of the book.

Furthermore, the apostle is incorrectly represented as going back at the commencement of the twelfth chapter, to the early days of Christianity, and instituting a new prophetic series in reference to the same countries and the same civil powers of which he had previously spoken. Thus Dr. Scott remarks, "The prophet must, therefore, somewhere go back to take a more particular view of his subject, than he at first gave: but no place can be assigned for this, so rationally as the close of the eleventh chapter." Other distinguished writers have adopted the same idea.

The following, as I The ninth chapter is

conquests of the The tenth is oc

Then, also, in violation of the regular chronological arrangement of the book, they have applied what is said. of the two witnesses in the next chapter to the papal persecution of the reformers in Europe; whereas the apostle does not take up the subject of the Roman hierarchy until he comes to the twelfth chapter. think, is the true order of events. wholly occupied with the rise, and the Saracens first, and then of the Turks. cupied with the efforts of Christendom during three centuries, to expel the infidel Turks from the Holy Land, viz. the crusades. The eleventh is a continuation of the prophecy concerning the Turkish power, which is the eastern Antichrist, to its final overthrow and extinction near the millennium. Then, in the twelfth chapter, the writer commences his prediction of the western Antichrist, which is the papal hierarchy; and traces that onward also to the millennium. Nowhere does he go back, and pass over the ground again, except, that when he takes up the subject of the western Antichrist, he commences with its

origin. Just as the writer of a history of two countries would begin with the early periods of one of them; and, having given the record of events up to a certain time, would then do the same with the other. The prophetic portion of the book should be regarded as presenting a regular series of important events pertaining to the Christian church, ending with its final triumphs over all its enemies.

CHAPTER XI.

The State of the Church under the Turkish dominion; and its Ultimate Deliverance from Oppression.

THE events predicted in the first thirteen verses of this chapter are included in the period of the sixth trumpet, which is the Mahometan woe-trumpet; and therefore does not refer to the western part of the empire, as it is generally explained. In the fourteenth verse it is emphatically declared, that 'the second woe is past,' which ends the sixth trumpet, and the Turkish Mahometan power. The verses immediately preceding are to be interpreted as relating to that power. The interruption of the subject here by the interposition of a new chapter must not be regarded. The preceding chapter is occupied, as I conceive, with those civil and military movements called the crusades, and with their disastrous results. This chapter predicts the calamities of the church inflicted by the same persecuting power, and its deliverance by the extinction of that power. I am constrained to dissent entirely from commentators and prophetical writers, who agree in interpreting these first thirteen verses as relating to the protestant reformation and the persecution of the Waldenses and Albigenses, or other

early reformers in the western part of the empire. This error is one of the principal reasons why it has been so difficult to understand this, and the two succeeding chapters. John, guided by the revealing angel, has not thrown this confusion into his prophecy. He finishes one branch of his prophetic disclosures before he takes up another. And here we have only to bear in mind, that he does not finish the Mahometan woe-trumpet, till he comes to the announcement in the fourteenth verse, The second woe is past.

1. And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein.-This verse is a part of the same prophetic narration which closes the preceding chapter, as the connecting particle and implies. It should be read thus,-And he gave me a reed like a staff, saying, Rise and measure the temple of God, and the altar of sacrifice, and those who worship by it. The temple and its inner courts are emblems of the Christian church, and the altar on which the burnt sacrifices were offered, is the emblem of Christian worship; and the last clause concerning the worshipers, gives an intimation of the meaning of the whole. It is as if the angel had said, Go and ascertain the spiritual condition of the true church, and its worship, and those who are connected with it. Apply the infallible rule of divine truth to them, that it may be seen whether they are what they should be. In like manner Ezekiel was shown a man with a line and measuring reed in his hand, who took the dimensions of the temple and its various appurtenances. Zachariah also saw in a vision a man with a line proceeding to measure Jerusalem, signifying the care and protection which God would exercise over it.

2. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles; and the holy city shall they tread under foot forty and two months. -The inner court in which stood the altar of sacrifice, was that in which the priests officiated; the outer court was appropriated to the Gentiles, those who were not by birth Israelites, meaning in this case, those who are not of the Christian church. The holy city is Jerusalem itself, and this they were to tread, that is, inhabit, possess, and occupy forty-two months. In prophecy thirty days are a month, and forty-two months make twelve hundred and sixty days, and by these years are intended. The Gentiles, who are to do this, are the Mahometans, and the simple idea is, that they will have possession of the holy city for the length of time specified.

If we date the rise of that denomination in 612, the time that Mahomet began to assert his claim to divine inspiration, the twelve hundred and sixty years will terminate in 1854, reckoning as is usual in prophecy, three hundred and sixty days to a year. If we date it in 622, which was the time of his flight from Mecca and the commencement of his conquests, (and his followers make this the date) then the twelve hundred and sixty years will close in the year 1864. Till then, they will tread, possess and occupy the holy city. Here we have confirmation of the interpretation previously given of the solemn affirmation of the mighty angel, whose voice like that of a roaring lion, roused up the crusaders,' The time shall not be yet.' power and resources of Christendom employed at intervals in three successive centuries, could not dispossess the infidels, as they were called, of Jerusalem and the holy land. They have it still, and doubtless will have it, till the expiration of the period declared by Christ's prophet. Of course, I dissent entirely from the opinion of expositors,

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who make these Gentiles to mean the papists of Europe, and this treading of the holy city to be the persecution of the Waldenses and other protestants. The arrangement, which the writer has made of his symbols, one would think, is enough to preclude such an interpretation. The temple with its inner court represents the true church with its worship; the outer court of the Gentiles, who were so far favorable to the Jewish religion as to witness and participate in the worship of the true God, represents the Mahometans, who also worship the true God, and receive the scriptures of the Old Testament. And the holy city is Jerusalem, including the country of which it is the capital, and which they shall possess for the specified time.

3. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth.-We are here informed what shall be the condition of the Christian church under this Mahometan supremacy. The two witnesses are representatives of a succession of men, who maintain the pure doctrines of Christianity, and contend for purity of Christian worship. Thus Christ said to his disciples, Ye shall be my witnesses unto me in Jerusalem, and to the uttermost parts of the earth.' Two witnesses are mentioned, doubtless in reference to the Jewish law, which required at least two witnesses to prove an allegation. These shall prophesy, i.e. preach, inculcate, declare the truth for the same period of the Mahometan supremacy, viz., twelve hundred and sixty years, clothed in sackcloth, that is, in a state of great depression, affliction, and trial. How fully does history illustrate this prediction! Long since, Mahometans had nearly extinguished the light of Christianity all through the east. What became of the very numerous churches formed by the indefatigable labors of the Nestorians, and