(5.) This point being sufficiently established, it is plain, that, if we certainly knew the precise year in which this grand period commenced, we should also certainly know the precise year in which the dispersion of Judah will terminate.

But here we are encountered by that mixture of certainty and uncertainty, which I have already taken occasion to notice and account for. We are certain, that by far the greatest part of the 1260 years, more, for instance, than twelve centuries, must needs have run out: because, according to the excellent remark of Bishop Hurd, if we simply turn to the history of the middle ages, we shall find, that a notoriously corrupt ecclesiastical power, which in every respect answers to the symbol whose antitype is destined to reign tyrannically in the church through a period of three times and a half, has been established, in its apostatick state, on the far-famed seven hills of the imperial city, at the very least, twelve centuries; consequently, in the present day, we cannot be very far removed from the close of the 1260 years.* Yet we are necessarily uncertain as to the precise year in which this grand period will expire: because, there being several eras whence the period may plausibly enough be computed, we can never decide a priori with absolute certainty, WHICH of these eras affords the true date of the period.

Hence we are certain, that the 1260 years have not yet expired : because the restoration of Judah, which distinctly marks their expiration, has not yet commenced.t

* See Bishop Hurd's Introduction to the Prophecies, vol. ii. p. 190-194.

+ Another argument, to prove that the 1260 years cannot yet have run out, may be drawn from the present condition of that remnant of the ancient Waldenses and Albigenses, which still occupies the valleys of Piedmont.

1. It is foretold in the Apocalypse, that the two faithful witnesses shall prophecy in sackcloth, or (in plain English) preach the word in a depressed and afflicted condition, during a term of 1260 prophetick days, or 1260 natural years, Rev. xi. 3.

2. Hence it is clear, that so long as they continue to prophecy in sackcloth, the 1260 years cannot have expired.

3. But it may, I think, be proved (so far as such matters are capable of proof,) that the two ancient and now united churches of the Waldenses and Albigenses are the two Apocalyptick witnesses.

4. These two united churches are, however, at present prophesying in sackcloth.

5. Therefore the 1260 years cannot as yet have expired.

In order that this argument may be conclusive, it is obvious, that two points must be established: the one, that the Waldenses and the Albigenses are indeed the two Apocalyptick witnesses; the other, that they are at this present moment prophesying in sackcloth.

1. The history of the two witnessing churches of the Waldenses and the Albigenses, and their connexion with the two Apocalyptick witnesses, are very largely considered in the MS. work on prophecy, to which I have already referred. After long weighing the subject, and after feeling much dissatisfied with all other explanations (my own, which I had previously adopted, among the rest ;) I assent, with some modifications, to the opinion of Bishop Lloyd and Mr. Whiston, that the two Apocalyptick witnesses are no other than these two very ancient faithful churches. The argument for their identity may be thrown into the following brief train of reasoning.

Hence too we are certain, that the restoration, and therefore the an. tecedent partial conversion of Judah cannot be very remote: because that restoration commences at the end of the 1260 years; and history

1. It is declared, that the two Apocalyptick witnesses are symbolically two candlesticks, Rev. xi. 3, 4.

2. But a candlestick is expressly stated to be the symbol of a church, Rev. i. 20. 3. Therefore the two Apocalyptick witnesses, as being symbolically two candlesticks, are literally two churches.

4. Now these two witnessing churches are said to prophesy in sackcloth, or to hold forth the light of the gospel in a depressed and afflicted condition, during that term of 1260 prophetick days, or three times and a half, which is marked out as the reign of the tyrannical little kingdom of the Roman empire, Rev. xi. 3, Dan. vii. 25.

5. But no two CHURCHES can be found to answer this description, save the two now united CHURCHES of the Waldenses and the Albigenses.

6. Therefore the two churches of the Waldenses and the Albigenses are the two candlesticks, or the two witnessing churches of the Apocalypse: for, if these be not the two churches intended by St. John, though we may find many INDI. VIDUALS, we shall vainly seek any other two CHURCHES similarly circumstanced; that is to say, two CHURCHES prophesying in sackcloth throughout the whole term of 1260 years.

II. The second point, to be established, was; that those two venerable and now united churches are, even at present, prophesying in sackcloth.

Now this is a mere naked matter of fact: and it must therefore be proved, like any other matter of fact, by credible testimony. As a full proof, then, that the Waldenses and the Albigenses are EVEN NOW prophesying in sackcloth through the persecuting bigotry and intolerance of the Sardinian government, I may safe ly refer to the important testimony of an eye-witness, Mr. Lowther. See his very interesting pamphlet entitled: Brief observations on the present state of the Waldenses and upon their actual sufferings, made in the summer of 1820.

III. Agreeably to the preceding conclusions, the two churches of the Waldenses and the Albigenses have been politically slain, as churches, by the Roman empire, acting through the medium of one of its component horns, or kingdoms, while they were accomplishing their testimony, (Gr. όταν τελέσωσι την μαρτυρίαν αύτων. See Dr. More's Synop. Prophet. book ii. chap. 13, p. 663;) they have lain dead but unburied, as churches, exactly three prophetick days and a half; they have revived and stood again upon their feet, as churches, precisely at the end of that brief period; and, shortly afterwards, they have ascended to the figurative heaven of a legal establishment, still as churches, though in a cloud of trouble, in which (according to the general declaration, that they should prophesy in sackcloth during the full term of 1260 days) even now they continue to be involved, Rev. xi. 7-12.

In the May of the year 1686, the two witnessing churches were politically slain. At the close of the year 1689, or precisely three years and a half from the era of their political death, they revived and stood upon their feet. On June 4, 1690, they were legally established by an edict of the duke of Savoy, though still in a cloud, or in a state of affliction and discouragement. In the year 1688, the great earthquake of the English revolution overthrew a tenth part of the Roman ecclesiastical city; by which event, the authority of the Papacy was finally and radically subverted in one of the ten Gothico-Roman kingdoms, Rev. xi. 13. And in the year 1690, synchronically with the two now united witnessing churches, the second great wo, during the continuance of which the Ottoman power was a terrour and a torment to Christendom, passed away; having commenced in the year 1299, and having lasted (agreeably to the prophetick limitation) through the term of a mystical day, and month, and year, or 391 natural years, Rev. xi. 14, ix. 15. The second wo having thus passed away in the year 1690, with every attendant circumstance which was foretold as marking its expiration, and precisely

proves, that more than twelve centuries of that period must already have run out. But then hence too we are uncertain as to the exact year when Judah will be restored: because, as we know not with absolute certainty the precise era whence the 1260 years are to be reckoned, we know not with absolute certainty the precise year when they expire; and, as we know not certainly the precise year when they expire, we know not certainly the precise year when Judah will be restored.

2. Thus is the comparative nearness of this great event established on the sure word of arithmetical prophecy and the result, to which we have been brought, is confirmed alike by chronological prophecy and by the singularly corresponding signs of the times.

(1.) Of chronological prophecy the definition is a chain or series of predictions extending in regular chronological order through a long period of time and it stands contradistinguished from insulated prophecy, which announces only some single insulated occurrence.

:

Now, if we attend to the remarkable chain of chronological prophecy with which the Holy Spirit of God has been pleased to furnish the church, not giving the reins to an unchastised fancy, but soberly taking up this chain where Mede and others of our excellent predecessors have laid it down, we shall find, that only two eminent prophetick events remain to be accomplished, ere the 1260 years shall have run out, and ere Judah consequently will begin to be restored.

These two events are; the subversion of the Ottoman power, and the revival of the now defunct Roman empire under its last form of govern

ment.*

The former of the two, as all our best commentators allow, marks the commencing effusion of the sixth Apocalyptick vial: the latter of the two is indefinitely described, as having taken place while that vial is in operation. But, with the seventh vial, at whatever precise time it may begin to flow, the 1260 years will expire.† Therefore, with the same seventh vial, the restoration of Judah will commence. Such is the striking mode, in which chronological prophecy is found to agree with arithmetical prophecy.

(2) Equally accordant are the signs of the times, and equally encouraging therefore to the benevolent views of those who seek to bring the house of Judah within the pale of the Christian church.

Whatever reason there may be to expect some miraculous interposition at the time when the Jews shall be restored to their own land, we may much more prudently and safely anticipate, that, when the time for their conversion shall draw nigh, God, who ordinarily works

at the end of its appointed period of 391 years; the third great wo, in strict accordance with its prophetick chronological character, came QUICKLY afterwards in the year 1789: for, between the end of the first wo in the year 762, and the commencement of the second wo in the year 1299, a term of no less than 537 years elapsed; but, between the end of the second wo in the year 1690, and the commencement of the third wo in the year 1789, a term of only 99 years elapsed. Hence, when compared with the second wo as coming after the first, the third wo is most truly and accurately declared to have come QUICKLY after the second, Rev. xi. 14.

See my Dissert. on the 1260 days, vol. iii. dissert. i.
Ibid. vol. i. chap. 1, § iv. 3, (2.)

by second causes, will stir up the hearts of his people, vigorously to 'attempt the task, will remove that violent prejudice against them which has long subsisted among Christians, and will excite a strong degree of interest on their behalf, mingled with an intense curiosity, in the bosoms (we may well nigh say) of whole communities.* Now this, I need scarcely observe, has actually taken place, after a manner unknown and unexpected in the days of our fathers. The congregation at present before me, the numerous friends of the Hebrew cause both in the British islands and on the continent, nay the very 'existence and increase of a society whose special object is to evangelize the house of Judah in every quarter of the globe, are all proofs, when taken in connexion with the chronological and arithmetical argument already set forth with sufficient copiousness, that the hand of God is now specially stretched forth upon the earth.

Equally striking again is the altered temper of many of the Jews themselves. Time was, when the converse of a Christian and the very contact of the sacred volume of the new covenant was an utter

It was the opinion of Mr. Mede, that the general conversion of the Jews, in the day of their restoration, would be brought about miraculously. "For my part," says he, "I incline to think that they shall be called by vision and voice from heaven, as St. Paul was; and that that place of Zechariah xii. 10, 'They shall see him whom they have pierced,' and that of Matthew xxiii. 39, 'Ye shall not see me henceforth, till you say, Blessed is he that cometh in the name of the Lord,' seems to imply some such matter. They will never believe, that Christ reigns at the right hand of God, until they see him. It must be an invincible evidence, which must convert them after so many hundred years settled obstinacy. But this I speak of the body of the nation: there may be some præludia of some particulars converted upon other motives, as a forerunner of the great and main conversion." Works, book iv. epist. 14, p. 761. See also epist. 17, and book v. chap. 2. Should such supernatural manifestation take place, those Jews, whom antichrist will restore in an unconverted state, would doubtless be converted by it: but I am inclined to believe, that the revelation of Christ will be, rather for the purpose of delivering his ancient people, and overthrowing his irreclaimable enemies, than for the purpose of converting the great body of the Hebrew nation. The order of events, so far as I can collect them from prophecy, is this. First, the chief part of the Jews will be converted: secondly, they will be restored, apparently through the agency of some great maritime nation: thirdly, they will be attacked in Palestine, and threatened with utter extermination, by the antichristian faction, and the unbelieving Jews: fourthly, Christ will be revealed from heaven to deliver his ancient people, and to overthrow his congregated enemies: fifthly, the hitherto unbelieving Jews will look upon him whom they have. pierced, and be converted to the faith sixthly, the now thoroughly converted Hebrew nation will undertake their predicted office of carrying the gospel to the Gentiles: seventhly, the house of Israel will be gathered and brought back by the converted Gentiles, so that henceforth they will form one nation with the house of Judah. See my View of the Prophecies relative to the restoration of Israel and Judah. Prelim. Statement, ii. p. 25–108. If the opinion, that Christ will be miraculously revealed from heaven at the epoch of the restoration of Judah, be well founded, the particular mode of his revelation would clearly, I think, be analogous to that of his transfiguration in other words, he would be revealed in what the Hebrew doctors call the glory of the Shechinah; thus affording, as he already has afforded in the day of his transfiguration, an illustrious and invincible proof of his divinity. See this matter discuss. ed very much at large in my Sermons, Vol. ii. Serm. 4.

abomination to the house of Judah. No argument would be heard, no book would be read, which in the slightest degree countervailed their prepossessions. Hedged in as it were, and firmly intrenched within the lines of prejudice, they bade defiance to every attempt at conversion, even had the Christian world at large been disposed to trouble them. But at present, so far as can be collected from various published accounts, there evidently seems to be an unusual excitation among them. They no longer, at least in many instances, refuse to hear our pleaded reasons: they readily accept and peruse our sacred code and they seem universally impressed with an anxious and eager and thrilling expectation, that they are about to experience some great and wonderful national revolution. Whether this originates from their calculating, like ourselves, the arithmetical three times and a half of their own prophet Daniel; or whether it arises from observing the singular interest, which has sprung up, on their behalf, in the breasts of Christians; I shall not pretend to determine. Certain, however, it is, that, from perusing the writings of their ancient prophets, the Rabbies laid it down as a canon of their church, that the fall of Rome would be the rise and salvation of Israel.*

III. After this protracted discussion, little need be said in conclusion.

So far as I can judge, we have every reason to expect the comparatively near restoration of the house of Judah. Whence, if their restoration be near at hand, their conversion, at least their partial conversion, must be still nearer: for it is plainly enough revealed, that one grand division of the Jews will be restored in a converted state.† Under such circumstances, so far from despondently fearing that our labour may be in vain, we have abundant encouragement to expect the most complete ultimate success. I say not, that, this year, or the next year, or the next twenty years, our efforts may prevail upon any large or national scale: because I have no sure warrant to assert, with positiveness, the precise day of their restoration. But this I will venture to say, that their restoration cannot be very distant, and consequently that their partial conversion must be yet less remote. On such reasonable grounds, unless indeed all that I have said be deemed unreasonable, we may advance in our career with that feeling of lively and cheerful energy, which an assured prospect of ultimate success can alone impart. Nor can I conclude without expressing the high satisfaction which I experience, at finding, that our society is in avowed and immediate connexion with our venerable mother the Church of England, and that, as such, it is expressly patronized by two of our spiritual fathers whose sanction may well remove every imaginable objection to it from the minds even of the most scrupulous. In making this observation, I mean to show neither ill-will nor disrespect to our protestant dissenting brethren. They

* See Mede's Works, book v. c. 8, p. 902, 903. Bishop Newton's Dissert. vol. ii. p. 190-194, vol. iii. p. 392.

+ See my connected View of the Prophecies relating to the restoration of Judah, Prelim. Statement, ii. and Proph. v. vi. x. xiii. xiv. xxi. xxv. xxxvi. xl.