ment the first dominion, the metropolis of the world in religion, if not in primacy of dignity and power. In either case, the pouring out of the sixth vial marks the commencement of the period assigned to the preparation

of

great events, of which the triumph of the Jews, and the re-establishment of JERUSALEM are the final result.

These preparatory measures begin with the drying up of the great river Euphrates, the emblem of the Turkish powers in the Apocalypse. These have been Antichrists to the faith of the gospel in the east, as much as the papal thrones have in the west, and are "the gentiles" by whom the holy city, the inheritance of Israel, has been actually trodden down; and whose times seem now to be nearly fulfilled. (202) There is no need to suppose the real river Euphrates here meant, but the figurative. That alone would not oppose so formidable an obstacle in the way of the return of the Jews, that it should need to be dried up by a total dissipation of its waters, and a permanent miracle; for some effect of

(202) Luke xxi, 24;-Romans xi. 25.

a permanent nature seems here to be intended. But the still remaining strength of the Turkish empire, though much dried up, does yet form a barrier in the east, as the modern representative of the Roman empire, or beast, is likely to do still more efficaciously in the west, against the settlement of any such powerful government in Syria and Palestine, that of the restored Jews is justly expected to be.

The former stumbling block is indeed in a fair way of being soon taken up. The decay of the original vigour of the Turkish empire has been long observed. It appears to be now in that progressive state of degeneracy from which declining empires have never been known to recover themselves. Such a regeneration is least of all things to be expected from the bad principles upon which the pow er of the Turks is constituted, and which, in a time of general improvement and enlightened policy in most other parts of the world, must operate with additional force to accelerate its downfall. The sixth vial seems to have for its principal object, the fall and removal of

this feeble power: and with hasty strides we perceive it now moving forwards towards that state of absolute impotency of resistance, which the drying up of the river Euphrates seems to imply.. Its waters do not only fail by a temporary drought, which a return of the ensuing rainy season might restore to the accustomed fullness of that noble flood, and even to the overflowing of its banks, as in the times of its rising majesty it had formerly done; but on the contrary it is subjected to a total and permanent failure of the sources of its supply of waters. By this divine ordinance of providence, it admits a free passage on dry ground, as in the original Exodus, to the chosen band of jewish heroes, prompted by the Spirit of God, and inflamed with holy zeal to do honor to those divine and infallible promises, to which they had for so many centuries remained blind, and unworthy of them.

The observation of Brightman here is very much to our present purpose. "It seemeth to me, that by these kings is here signified, that eple, for whose sake alone the scriptures

declare that the waters were dried up of old, namely the Jews: to whom the Red Sea gave passage, and Jordan staid his course till they all passed over, making a way through the deep with their feet. This miracle is proper to this people alone."

After relating and confuting the pretended miracle, of the sea of Pamphylia giving a way to Alexander and his army, of which, as Plutarch says, Alexander himself never boasted as of any thing very extraordinary; he thus continues: "therefore Alexander passed through shallow waters, not such as were quite dried up, neither do I think that it is reported and chronicled any where, that any such thing as this fell out unto any people besides the Jews. The vanity of writers may invent many things, but the holy scriptures do challenge this as A PECULIAR MIRACLE that God wrought for this nation of the Jews only. It is no marvel, therefore, that a peculiar wate and cognizance of this people alone, is here fta for the men themselves.” (203)

(203) Brightman on Rev. xvi, 12.

Hb z

The apochryphal books of Esdras, supposed to be written in imitation of the prophetic stile by some christian Jew, in the first or second century, when forgeries of this daring nature were very numerous, amongst much rubbish seems to have got hold of a right apprehension of the return of the Jews, in a national body, to re-occupy the land of their fathers.

They entered in by the narrow passages of the river Euphrates, says he. For the most high did work wonders at that time, stopping the course of the flood till they had passed over." And this is one of the jewish fables the least reprehensible. But in verse 47, he comes much nearer to the truth, where he says, "the most high doth once again stay the flood, that they may pass over." (204)

Seeing then it is certain that this nation. shall at last with speed and earnestness receive the gospel, and that in the last times, as Paul teacheth (205); and that the pouring out of

(204) Esdras b: 4. xiii. 43, 44, (This is the second apochryphal book of Esdras,)

(205) Romans xi. 25.