"In the siege, the incessant volleys of lances and arrows were accompanied with the smoke, the sound, and the fire of their musketry and cannon.

Their small arms discharged at the same time five or even ten b.a.l.l.s of lead of the size of a walnut, and according to the closeness of the ranks, and the force of the powder, several breast-plates and bodies were transpierced by the same shot. But the Turkish approaches were soon sunk into trenches, or covered with ruins. Each day added to the science of the Christians, but their inadequate stock of gunpowder was wasted in the operation of each day. Their ordnance was not powerful either in size or number, and if they possessed some heavy cannon, they feared to plant them on the walls, lest the aged structure should be shaken and overthrown by the explosion. The same destructive secret had been revealed to the Moslems, by whom it was employed with the superior energy of zeal, riches, and despotism. The great cannon of MAHOMET was flanked by two fellows almost of equal magnitude: the long order of the Turkish artillery was pointed against the walls: fourteen batteries thundered at once on the most accessible places, and of one of these it is ambiguously expressed that it was mounted with one hundred and thirty guns, or that it discharged one hundred and thirty bullets."

The conquest of Constantinople being accomplished, they were to have power to kill men during an hour, day, month, and year of prophetic time-_i.e._ three hundred and ninety-one years, fifteen days. If reckoned from the conquest of the city, this would extend to June 1844. Whether any particular act has transpired to mark the precise point of its termination, may not be important; but it is interesting to consider that within a few years the Mohammedan government has formally granted permission for the full enjoyment of the Protestant religion; and has renounced the right of punishing by death, apostates from Islamism.

In August 1843, an Armenian, who had become a Mussulman and subsequently returned to the religion of his fathers, was beheaded at Constantinople.

The Christian powers of Europe immediately remonstrated, and it was hoped that the law against apostates from Mohammedanism would be permitted to become a dead letter. In a few months, however, a firman issued from the government ordering the decapitation of a young man near Brooza, who was put to death for having promised in a pa.s.sion, but had afterwards refused, to become a Mohammedan. Lord Aberdeen, the British Secretary of Foreign Affairs, then demanded of the Turkish Sultan that the Porte should not insult and trample on Christianity, "by treating as a criminal any person who embraces it;" but should "renounce, absolutely and without equivocation, the barbarous practice which has called forth the remonstrance now addressed to it." To this communication the following answer was made early in 1844: "The Sublime Porte engages to take effectual measures to prevent, henceforward, the execution and putting to death of the Christian who is an apostate." On the 15th of November, 1847, for the first time, a firman was issued recognizing Protestant Christians as a distinct community, forbidding any molestation or interference "in their temporal or spiritual concerns," and permitting them "to exercise the profession of their creed in security." This coming from the Vizier, did not necessarily survive a change of ministry; but in November, 1850, a firman was issued from the Sultan himself, _establishing_ the policy of the empire in respect to Protestants, and confirming them in all needed civil and religious privileges. Thus has the Mohammedan government formally and forever renounced the power it had so long wielded, of causing spiritual death by compelling men to apostatize from Christianity.

The rest of the men not killed, must be those in portions of the Roman territory not included in the eastern third. The Roman Catholics in the western parts, were not reformed by the judgments inflicted on the east.

They continued to worship the canonized dead, and to bow down to images of the saints. Under this trumpet, a mighty movement was to be there effected, which was symbolized by the descent of:

The Rainbow Angel.

"And I saw another mighty angel descending from heaven, clothed with a cloud: and the rainbow was over his head, and his face was like the sun, and his feet like pillars of fire; and he had in his hand a little book opened: and he set his right foot on the sea, and his left foot on the land. And shouted with a loud voice, as a lion roareth: and when he shouted, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying, Seal up those things, which the seven thunders uttered, and write them not. And the angel, whom I saw standing on the sea and on the land, raised his hand to heaven, and swore by him who liveth for ever and ever, who created heaven, and the things in it, and the earth, and the things in it, and the sea, and the things in it, that the time should not yet be; but in the days of the voice of the seventh angel, when he will sound, the secret of G.o.d will be finished, as he hath announced to his servants the prophets. And the voice, which I heard from heaven, spoke with me again, and said, Go, take the little book, which is opened in the hand of the angel, who standeth on the sea and on the land. And I went away to the angel, and said to him, Give me the little book. And he said to me, Take, and eat it up; and it will make thy stomach bitter, but in thy mouth, it will be sweet as honey. And I took the little book from the angel's hand, and ate it up; and it was in my mouth sweet as honey: and when I had eaten it my stomach was bitter. And he said to me, Thou must prophesy again concerning many people, and nations, and tongues, and kings."-Rev. 10:1-11.

This angel, like those in corresponding pa.s.sages, must symbolize a body of men, whose importance is indicated by the might and splendor of the symbol.

His descent from heaven, the cloud, the rainbow, the sun-like face, and the fire-like feet of the Mighty Messenger, attest the heaven-inspired origin of his utterances. His "eyes as a flame of fire, and his feet like unto fine bra.s.s, as if they burned in a furnace," would not be given to one who came to announce other than heaven-inspired truths.

The _open book_ in the hand of the angel, fixes the chronology of the fulfilment of this vision at an epoch when the Scriptures cease to be a closed and sealed book, and the people are permitted to have free access to them.

His _position_-one foot resting on the sea, and one on the land-attests the universality of the movement which is to date from that epoch.

His lion voice, must symbolize the manner in which would be announced the great truths, at which the whole world would be startled.

The _singleness_ of his cry, is also symbolic of the simplicity of the truth, which is never symbolized by discordant mult.i.tudinous sounds.

The _responsive thunders_, unlike the single voice of the angel, are mult.i.tudinous and discordant; and consequently symbolize errors. Their _following_ so immediately on the shout of the angel, shows the proximity of their promulgation to the utterance of the truths to which they are responsive.

JOHN'S _readiness to write_ what the seven thunders uttered, shows that what they uttered was _professedly_ in harmony with the truths previously announced, and that men would be liable to be deceived, by their promulgation.

His being _forbidden_ by the cloud-robed angel, to write what they uttered-while he was commanded to "seal not the sayings of the prophecy of this book" (22:10),-shows that their utterances were not heaven-inspired, and const.i.tuted no part of "the word of G.o.d, and of the testimony of JESUS CHRIST," which JOHN bare record of.

The _subsequent oath_ of the angel, by Him who liveth forever, that "the time is not yet," shows that those thunders, however erroneous in their form manner and connection with other errors, had respect to some great event foretold in Scripture; but which the thunders had _antedated_ and presented in an _unscriptural_ form.

His further announcement that it would be fulfilled under the sounding of the "seventh trumpet," and that then the mystery of G.o.d should be finished in the manner foretold to his servants the prophets, shows that the great event, the time of which was "not yet,"-_i.e._, under the sixth trumpet, was the coming of the kingdom of G.o.d-the fifth universal empire; that at a period anterior to the time when it might rationally be expected, it would be proclaimed in a form repugnant to the teachings of the prophets; and that when thus heralded, it would be met by the party uttering the heaven-inspired truths, with the denial that the time had arrived, and by arguments to show its true nature and epoch, under the seventh trumpet.

The command to take and eat the little book, shows that its contents were such as the soul might feed on; which should be sweet to the believer's taste, but would subject him to bitter persecution. And the announcement that they were to prophesy _again_ before many nations and peoples and tongues and kings, marks this as the commencement of an era when the Gospel should again begin to go forth into distant lands.

All of the above particulars harmonize in the time of the reformation of LUTHER in the sixteenth century, and with no other epoch. The great truths then promulgated, of which "justification by faith" was the cardinal one, electrified the whole world, as the loud roaring of a lion would startle the pa.s.ser-by. These were immediately responded to by the mult.i.tudinous errors of the Anabaptists and others, who thought to set up the kingdom of G.o.d in _this world_, and _before the resurrection_, by putting to death the unG.o.dly and sparing only the saints.

As in all efforts for good Satan is careful to attempt a counterfeit, or to mingle impure elements to the injury of the truth, so in the Reformation there were false reformers. THOMAS MUNZER, and others, in 1525, incited vast numbers on the borders of the Danube to make physical war on the Papal ecclesiastics. He denounced LUTHER, also, with the same violence that he did the Pope. In his mad attempt to slay the unG.o.dly, he took possession of Muhlhausen, appointed a new city council, pillaged the houses of the rich, proclaimed a community of goods, and committed various excesses; but they were finally defeated in a pitched battle, with a loss of from five thousand to seven thousand killed. Others succeeded him, teaching that G.o.d spake to them in person, instructing them how to act.

They professed the most extravagant doctrines, setting aside both LUTHER and the Bible. The former did not go near far enough for them; and the latter was in their view insufficient for man's instruction, who could only be taught of G.o.d. They taught that the world was to be immediately devastated; and no priest or unG.o.dly person be left alive; and that then the kingdom of G.o.d would commence, and the saints possess the earth. Those who adhered to LUTHER, united with him in bearing a faithful testimony against such extravagances, adhered to the written word, denounced new revelations, and showed from the Bible that Antichrist was to be overthrown by the personal advent of CHRIST, and not by the sword of man.

The following extracts are from MR. LORD:

"The pretences of the Anabaptists to inspiration were in like manner denounced by Melancthon. 'The Anabaptists, infatuated by the devil, have boasted a new species of sanct.i.ty, as though they had left the earth, and ascended to the skies; and given out, moreover, that they enjoy extraordinary inspiration. But as the pretence was hypocritical, and designed merely to subserve appet.i.te and ambition, they soon plunged into debauchery, and then excited seditions, and undertook to establish a New Jerusalem, as other enthusiasts have often attempted. A like tragedy was formerly acted at Pepuza in Phrygia, which fanatical prophets denominated the new Jerusalem.'

"He also refuted by the Scriptures, the expectation of the Anabaptists of the immediate establishment of Christ's millennial kingdom. He regarded the term Antichrist as denoting both the Mohammedan empire and the Papacy, and held that they were not to be overthrown till the time of the resurrection of the dead, and that a considerable period was to pa.s.s before that event. 'G.o.d showed to Daniel a series of monarchies and kingdoms, which it is certain has already run to the end. Four monarchies have pa.s.sed away. The cruel kingdom of the Turks, which arose out of the fourth, still remains, and as it is not to equal the Roman in power, and has certainly, therefore, already nearly reached its height, must soon decline, and then will dawn the day in which the dead shall be recalled to life.' He then repeats the saying ascribed to Elias, that six thousand years were to pa.s.s before the advent of Christ; two thousand before the law, two under the law, and two under the gospel; and proceeds to show that four hundred and fifty-eight years were, therefore, to intervene before the advent of the Redeemer, the destruction of Antichrist, and the establishment of the kingdom of the saints. 'It is known that Christ was born about the end of the fourth millenary,(1) and one thousand five hundred and forty-two years have since revolved. We are not, therefore [in 1542], far from the end.'

"These views corresponding so conspicuously with the symbol, continued to be repeated by a crowd of writers, till at the distance of sixty-seven years from the death of Melancthon, the celebrated Joseph Mede published his 'Clavis Apocalyptica,' in which he showed from the coincidence of the periods of the wild beast and the witnesses, that the advent of the Redeemer, and the destruction of the anti-Christian powers were not to be expected until twelve hundred and sixty years had pa.s.sed from the rise of the ten kingdoms, and that near one hundred of them, therefore, were still to revolve. As that period expired and the knowledge of the prophecy advanced, the catastrophe of the wild beast was referred to a later time.

Many recent expositors regard the twelve hundred and sixty years as having reached their end in 1792; and most refer the fall of the anti-Christian powers to the last half of the present, or the beginning of the next century."-_Ex. of Apoc._, pp. 238-240.

All the vagaries of the various sects of heretics were connected with an expectation of the immediate establishment of CHRIST'S kingdom. That the seven thunders gave utterance to such an expectation, is evident from the response of the angel, when he lifted up his hand to heaven and with the solemnity of an oath, by Him who liveth forever, affirmed that "_the time should not yet be_;" but that "in the days of the voice of the seventh angel, when he delays to sound,(2) the secret of G.o.d will be finished, as he hath announced to his servants the prophets." Why such an annunciation at this stage of the vision? It must be to correct a misapprehension which would exist at a corresponding time in its fulfilment, respecting the immediate appearance of the kingdom. Thus did PAUL correct the Thessalonian brethren, when he wrote to them in his second epistle not to be shaken in mind, as that the day of the LORD was then impending, 2 Th.

2:2.

The Bible, was, at this epoch, first opened to the common people. Before, it was only found in languages which they were entirely ignorant of. It was translated by LUTHER into their own language, and thus made accessible. The art of printing, discovered at about that time, enabled all who wished, to avail themselves of its unsealed contents. They feasted on the words of inspiration, which were sweeter to them than honey, or the honey-comb. But afterwards, they had to endure bitterness for the sake of the Gospel. Divisions and subdivisions followed, parties multiplied, and heresies abounded, accompanied with bitter and mischievous discussions, and fierce and rancorous contentions. These being based on the understanding which the several parties attached to portions of scripture, were fitly symbolized by the bitterness that followed the eating of the book. At this time, also, was revived a system of religious teachings which has gone forth into many lands.

The reorganization of the church at this epoch, is next symbolized.

The Measuring Reed, Temple, &c.

"And there was given me a measuring reed like a rod, and it was said, Arise, and measure the temple of G.o.d, (and the altar,) and those who worship in it. But the court which is without the temple, leave out, and measure it not; for it is given to the Gentiles: and they will tread the holy city under foot forty-two months."-Rev. 11:1, 2.

These symbols are evidently taken from the temple and altar of Jewish worship, and represent corresponding a.n.a.logies under the Christian dispensation.

To measure anything, is to examine and take notice of its parts and proportions; and that by which it is measured, is the standard or rule to which it should conform.

The temple, is a proper symbol of the church of G.o.d; which is "built upon the foundation of the apostles and prophets, Jesus Christ himself being the Chief Corner Stone, in whom all the building, fitly framed together, groweth unto a holy temple in the Lord," Eph. 2:20, 21.

At the epoch of the Reformation, the nominal church was subjected to the scrutiny of the word of G.o.d; and its pretensions were measured by the scriptural rule. The reformers found the Man of Sin, "as G.o.d sitting in the temple of G.o.d," (2 Thess. 2:4); and they had to re-model their church relationship, in accordance with the pattern presented in the New Testament. This involved the consideration of what const.i.tuted the church,-its organization, its ministry, its sacraments, and its membership,-their mutual relation to G.o.d, and to each other.

The altar, must symbolize the sacrifice and atonement of Christ,-the "altar whereof they have no right to eat which serve the tabernacle," Heb.

13:10. The great question, of justification by faith in the death of Christ, was the rallying cry of the Reformation. The fundamental principles of Christian truth were then unfolded anew, and the doctrines of the Papacy, including the sacrifice of the ma.s.s, were rejected as contrary to Bible teachings.

The worshippers in the temple, who were to be measured by the same rule, are Christians. All who were to be recognized as such, were to give evidence of conformity to the Bible standard. Regeneration by the Holy Ghost, was held by the reformers to be necessary to church membership. The Papists required only baptism and confirmation.

The court without the temple, was that to which the Gentiles had access, and beyond which their entrance was prohibited. Devout foreigners were there permitted to pay their devotions to the G.o.d of heaven. As the Gentiles must symbolize those who are not Christians, the occupants of the outer court, must be the congregation-the nominal worshippers who throng the outer courts of the Lord, in distinction from the true worshippers.

Such were to have free and unrestricted access to the places of Christian worship.

The holy city is that in which the temple is situated, and must embrace the church as a whole, subjected to Gentile rule. Its being trodden under foot, indicates that the civil polity under which the church would subsist, should, during the period specified, be under the control of those who worship only in the outer court.

The forty and two months, is a period of time, corresponding with the thousand two hundred and three score days of the verse following, the time and times and half a time of Rev. 12:14, and the corresponding periods of Rev. 12:6; 13:5; Dan. 7:25; and 12:7; symbolizing a period of twelve hundred and sixty years, according to the almost unanimous opinion of Protestant writers.

This period does not commence with this epoch, but began with the subjection of Christianity to the power of the civil arm, which was to continue during the time predicted,-notwithstanding the readjustment of the temple-worship,-when Christians should cease to be responsible to any human tribunal for the orthodoxy of their faith.

During the same period, also, power to prophesy, though shrouded in sackcloth, was to be given to:

Christ's Two Witnesses.