torial platform of that part of the professing Christian church which is subject to their tyranny and apostacy.

A different chronological term than that used by Daniel, is here brought forward to express the same period of time, for the purpose of keeping the various aspects, under which popery is introduced, clear and distinct. These aspects may be considered as threefold. The first exhihits popery as it appears under the actual dominion of its ecclesiastical head; and its duration of 1260 years is expressed by the term time, times, and an half, or three times and an half. The second aspect, and the one now under review, exhibits its operations as it appears under the secular tyrannical dominion of the ten Western nations, which are, in consequence, called the ten papal kingdoms; and the same duration is expressed, as above explained, by the term forty and two months. The third aspect, which we have not yet considered, but which will immediately come under notice, is popery as it appears in the depressed condition of the true church of Christ; that church, whose narrow bounds, during this long period, we have just contemplated as being confined within the temple and its inner court. In this connection, the same duration is expressed in the still increasingly plain chronological term of one thousand two hundred and three score days. Thus we see that the same duration of the same period, being expressed in three different ways, is not without the most important meaning, as we should certainly suppose would be the case. The

papal world, in short, may be said to be divided into three classes of persons; first, the pope and his clergy; second, those who obey them, called here "the Gentiles ;" and third, those who do not obey them, but are hated and persecuted by them. These are kept separate, and identified, throughout this prophecy, by the above respective chronological terms. In like manner, the termination of the imposture of Mahomet is characterized as the time of the end.* Thus, wherever we meet with these respective modes of expression, by keeping their distinctive application in view, we discover at once to what they belong. In the present case the introduction of the term forty and two months, not only settles the time that the popish pagan nations shall tread under foot, and cast ignominy upon, every thing that is lovely and excellent in the Christian name; but it likewise informs us (these 42 months being thus identical with the duration of popery,) that its termination shall be at the same time, and consequently that this likewise shall be one of the concluding scenes attendant on the ceasing of the sixth trumpet, or the second woe.

We now proceed to the next verses, in which we shall find that the imagery is not only still taken from Jewish worship, but that, with strict decorum to the subject, it is borrowed from that which has immediately preceded it, viz., the Temple at Jerusalem.

* See ch. xi. p. 305.

And not only so, but we shall find that, for the purpose of more beautiful and forcible illustration, the Holy Ghost likewise borrows emblems from Jewish or Old Testament HISTORY.

"And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and three score days, clothed in sackcloth. These are the two olive trees and the two candlesticks, standing before the God of the earth. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies and if any man will hurt them, he must in this manner be killed. These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will." (ch. xi. 3—6.)

The true worshippers, mentioned in the two preceding verses as constituting the temple of God, and whose worship is His altar,-and who are further described as being separated by a broad mark of distinction from the idolatrous nations under whose government they are subject,-are likewise described as being circumscribed within very narrow bounds. The whole of what is called Christendom, denominated here the Holy City, and the outer court, is said to be given to the Gentiles, or paganized Christians, who in consequence form the visible professing church, and trample everything really sacred and holy under their feet. Nevertheless, though this is the state of things that was to exist, and that for the long period of twelve hundred and sixty years, or 42 prophetic months, yet in the verses now under consideration we have very particular and distinct infor

mation given, that these true worshippers (for to them alone can be the reference, as the repetition of the same duration, and that in a still plainer chronological term, proves,) shall likewise be the LORD'S WITNESSES in the earth.

We are too apt, in studying and reading commentaries and interpretations of the prophetic word, to consider them as subjects of a speculative rather than of a practical and personal nature; and to no part perhaps does the observation apply with more force than that which is now under consideration: while at the same time there is none that ought to come more home to every bosom, and to every heart. For whilst it should be the concern of every one to know that he is a part of that one holy, spiritual, living Temple above described, it should equally be his most anxious point of inquiry, Do I beat witness and give testimony for God? Witness in Greek is Martys, or Martyr, and signifies one that gives testimony to the truth at the expence of his life. In this sense, Paul says, 1 Tim. vi. 13, that Christ witnessed a good confession before Pontius Pilate.

In this place, therefore, the expression implies not only those who, during the reign of the tyrannical Papal kings and rulers, should keep themselves from the abounding corruptions and idolatry, but those who should testify to the truth; condemn the wickness and idolatry around them; and give warning of God's awful denunciations against the apostacy. It implies something more than neutrality; more than standing by and suffering the honour and majesty of

God, and the place of his sanctuary, to be trampled upon with impunity.

The witnesses are said to be two, because two witnesses at least were required under the Jewish law for confirmation; one witness only was not sufficient.* At the same time, from merely two being mentioned, it shows, that though the number should be sufficient, it should be the least possible-it should be very small. It follows therefore that this number is symbolical. and signifies, that during the whole of the twelve hundred and sixty years the Lord would raise up a succession of sufficient witnesses to His truth, and to His great name; but that that number would be comparatively small.

It is added, however, that these honoured witnesses -for the Lord to call them His witnesses is a greater honour than all the world can give-were throughout all this long period "to prophesy;" that is, to bear their testimony, or to preach, making a public assertion of their faith. The phrase does not mean predicting future events, a faculty which the Christian church has never claimed during this period; but it simply means a faithful and uncompromising avowal, in the face of opposition, both by our profession and conduct, of the distinguishing doctrines of the Gospel; and in this sense every believer prophesies, and is a witness for Christ.

And they were to prophesy, clothed in sackcloth, which is the scriptural emblem of sorrow and trouble:

* Deut. xvii. 6; xix. 15.