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interpretation of the little book goes over again the Apocalyptical course of events, from the first establishment of the Church of Christ to his second advent.

The eleventh chapter of the Revelation appears to be the result of the new prophetic power with which St. John is endued after eating the book, and the same angel from whom he received that book directs him to use the measuring reed which is now put into his hand.

It seems likewise here important to remark, that this chapter may be considered as a general description of the state of the Church from the time of its pristine purity of worship, through the period of the great apostasy, till the consummation of ancient prophecy on the sounding of the seventh trumpet. And though the sound of that trumpet is recorded in this chapter, yet in the twelfth and thirteenth chapters is given a more detailed account of the events which took place previous to that sound.

This appears to be the system on which the Holy Spirit has communicated to Christians, through the apostle, the revelations of this wonderful book. First-by a summary, and afterwards by a more minute account, of the various circumstances comprised within that period. So in the fourteenth chapter is given, as it appears, a summary of the preparation for judgment, and,

in subsequent chapters, a detail of the process by which that judgment and vengeance are effected.

"And there was given unto 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. 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 measurement of the inner court by the divine reed may be understood to denote the primitive state of the Church, examined, and proved to be holy, and correspondent with the rule of God's word. Such a measurement seems to be implied under the same type of angelical dimension, in Ezekiel xliii. 7, &c.-" But thou, O Son of man, show the temple to the house of Israel, that they may be ashamed for their iniquities, and let them measure the pattern." If it be thought that this measurement applies not so much to Church government as to the original construction of the Christian temple, the inner court so measured would denote the state of that Church as the workmanship of God, built on the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone.

And as Mede observes, when the inner court is considered with reference to the times suc

ceeding the first promulgation of the Gospel, how appositely may the situation of the altar in this court adumbrate the frequent sacrifices of martyrs during the period of persecution.

The outer court is to be omitted and rejected from Divine measurement, as it was given up to the Gentiles, who should tread under foot the Holy City forty-two months. This implies that the Church of Christ, (for such must be the meaning of the Holy City,) except that sacred part which has been recognized as devoted to God's service, should be abandoned and profaned by new idolatries, and the revival of Gentile worship, and be given up to the antichristian apostasy, which was to flourish for forty-two months of years.

It may here be remarked, as Mede has clearly explained, that rò 'Ispov, or the whole edifice of the temple, consisted of a double court, the one interior, in which the Naòs, or internal temple, together with the altar of burnt offering before it, was situated, and was open only to the priests and Levites: And the other exterior, which is called in 2 Chron. iv. 9. the great court; and by Ezekiel, more than twelve times, the court without, or the outer court.

The first, or inner court, was called the temple, Ναός, and the altar of sacrifice, θυσιαστήριον, and this latter implied not only the altar itself, but

the space around it, in which the worshippers assembled; for St. John is directed to measure the temple, and the altar of sacrifice, and those who worship therein. This evidently alludes to the true Church of Christ, and its faithful votaries at the period of its measurement. But the court without the temple, or the outer court, he is desired to leave out, and not to measure it; for it is given up to the Gentiles, and the Holy City shall they tread under foot forty-two months. The outer court originally meant the place exterior to the temple, where the people of Israel were accustomed to meet for divine purposes, and it is here applied to assimilate it with the place of resort under the Christian dispensation: It is likewise called the Holy City, as the proper habitation, or residence of those who were admitted to worship within the temple or Church of God. And this the apostle is told to omit, as being polluted by Gentile worship, and left to be trodden down, and trampled on, and tyrannized over, by such Gentiles for forty-two months; that is, (as explained by other prophetic elucidations,) for 1260 years.

"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."

This chapter, as I have before observed, seems to be a summary of the events which were to take place during the great apostasy, which is to subsist forty-two months of years, or 1260 days of years; for forty-two months, consisting each of thirty days, are equal to 1260 days, or prophetic years. And this is the period predicted by Daniel for the continuance of the corruption and idolatry of the Church of Rome.

And who then are the Two Witnesses, who in mourning garb should deplore this corruption, denounce this apostasy, support and comfort the souls of the faithful, proclaim the truth, and predict the overthrow of the antichristian beast? It has been said with truth that two witnesses for the establishment of a fact were required by the law, and approved under the Gospel; and the witnesses here alluded to have been compared to Zorobabel and Jeshua, to Elias and Elisha, to Moses and Aaron. In the wonderful powers ascribed to them there is undoubtedly a resemblance to those recorded of these ancient worthies and ministers of God; but as they were, according to the text, to subsist during the whole time of the profanation of the Church by the Gentiles, they could not be two persons, nor indeed a

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