We have seen how satisfactory are his attempts to find the characters of the present age in the prophetical writings. His dates are equally satisfactory. If his Latin is on a par with his Greek, he may possibly have regarded the old proverb, “Data obolum Belisario," as meaning "Date the abomination from Belisarius." This, at any rate, is what he does. He finds that Belisarius died in 564, and 564 is a suitable number for adding to Daniel's prophetical 1290, in order to make the "end" fall about the present time,the great thing aimed at by all our modern prophets. Upon the death of Belisarius he seizes then, and endeavours to make other things correspond; although, for this purpose, he has to make Belisarius "Messiah," and to ignore the fact that Belisarius was not “cut off,” and to rest contented with another contradictory fact, that it was not Belisarius who "confirmed the covenant with many," but Khosroo, King of Persia, A.D. 558, (pp. 26, 27); and to be oblivious also of the historical facts, that if the "sacrifice and oblation" (Dan. ix. 27) were (as he says) "Christian worship," Khosroo did not make it permanently to "cease" in 564, for Jerusalem was recovered by the Emperor Heraclius in 628 for ten years, and by the Crusaders for a much longer period.

There is, we repeat, in this book, as in most other prophetical expositions with which in these last times we are visited, a hauling-in of Scripture at random without respect to subject or connection, so that all the prophecies may centre upon the present day.

As another example of this,-the last we shall give,Daniel (chap. xii.) speaks of three times and a half, "a time, times, and half-a-time," as being the interval which would elapse before his prophecies were fulfilled. This announcement the inspired prophet tells us was made by an angel (one of two who appeared to him), whom he describes like those he had seen in the tenth chapter as "clothed in linen," and like the angel mentioned in the tenth chapter of Revelation, as standing on the sea, and lifting his head to heaven, and uttering the same word. The question with our author seems to have been, how the "time, times, and half-a-time," could be made to terminate now. For this purpose he first, without any explanation,-inadvertently, it may be, (for we believe him to be sincere in his absurdities,) -reduces them from three, to two times, and a half; then tells us that this means two-and-a-half centuries;-and explains the matter as follows,-the curved brackets and what they contain being his own :

"Having thus approached the confines of the present epoch, the prophet next marks its date by the vision of an historical event not far from our own times, viz. the establishment of the reformed faith in England. He says he saw other two (meaning, it will be seen, bishops), one standing on this side of the bank of the river, and the other on that (the two sides of the Channel) [!] These bishops [Roman Catholic he evidently means,] the prophet assumes to be cognisant of the prophecies in question, [they are represented by Daniel like the angels of heaven, knowing and revealing the will of God]; and accordingly the Continental bishop inquires of the English one, who is suitably distinguished by having on a linen dress (lawn sleeves), [Is this distinctive of English bishops?] how long it would be to the end; to which the reply is, a time, and times, and a half (two centuries and a half), [three and a half, of course]. Now a reference to Queen Elizabeth [why not Henry VIII.?] would have been absurd; for though she professed Protestantism, and might have had sincere convictions, she was not regarded as legitimate by Roman Catholic Europe. [What of that?] Indeed an anathema was pronounced against her by Pope Pius V.; [if this nullified her authority, we should be doubtful as to the right of many of our Protestant sovereigns since]; and at any rate the reformed faith could not have been announced to the prophet as finally established in her reign, Mary Queen

of Scots being a rigid Papist; [what had this to do with England, especially considering that Mary was beheaded in 1587, and was a captive for 20 years before, and that religion was reformed in Scotland in 1560?] nor could it have appeared so until James-England's first Protestant king-came to the throne in 1603. The 250 years, therefore, must count from that year; and this brings the raising of the ensign [he refers to Isa. xi. 10, though what is the connection of that with this, it would be difficult to see,] when all these things were to be finished, exactly to the present time."-Pp. 30,

31.

We have occupied space enough with such a subject, which we would not have noticed, had not this book gained considerable attention. The chief predicted sign of the end which we can see, is the multitude of “false prophets" who have of late arisen. Still, however, these have been sufficiently prevalent in all ages. But, whether or no they are significant of the end, they are significant of the vitiated state of the present religious world. Ezekiel called the Jews to mourn and humble themselves because of the multitude of false prophets that then prevailed,-because they "sow vanity and prophesied lies, saying, Thus saith the Lord, when the Lord hath not spoken."-(Ezek. xxii.) We have equal reason for humility, for (whatever they may think of themselves) ninty-nine out of one hundred of our prophets are assuredly unworthy of belief. Their predictions are so opposite, that, if one prophet in a hundred shall prove true (which we much doubt), the remaining ninty-nine will be ipso facto demonstrated to be false.

The Great Fight of Afflictions: Memoirs of Deeply Tried Christians; with an Introductory Essay, by the Rev. JAMES GARDNER, A.M., M.D., Author of the "Christian Cyclopædia," &c. Edinburgh: Johnstone & Hunter.

DR GARDNER is the author-in addition to the "Christian Cyclopædia," which we formerly noticed with commendation-of a variety of volumes chiefly containing biographical sketches of individuals who were eminently useful in their day and generation. This present production, like the former works of a similar nature which have proceeded from his pen, is marked by accuracy, practical aim, and good sense,-is worthy of a wide circulation, and is especially fitted to be an improving and useful companion for invalids, who will learn from it some of the uses of affliction,-and observe the manner in which such visitations ought to be improved. The preliminary Essay is also fitted to be useful, and the work as a whole, may be pronounced a seasonable addition to our religious literature.

Holidays at the Cottage. Edinburgh: Shepherd & Elliot.

Ir any of our readers desire an instructive and entertaining little volume for their juvenile friends at this gift-exchanging season, we can cordially recommend this admirably written account of a fortnight's holidays in the country. Without being in the least childish, it is exactly adapted to the class of readers for whom it has been composed, and we doubt not it will prove highly popular with the young.

MACPHAIL'S

EDINBURGH ECCLESIASTICAL JOURNAL.

No. CXXII.

ISLAMISM.1

MARCH 1856.

THE present is a time pregnant with interest and results. The events that have rendered the two or three bypast years so memorable, and in which the nations of Western Europe have played such a prominent part, have inspired in men's minds an enthusiasm equal in interest to that which urged the Sovereigns of England and of France many centuries ago to conduct their forces to the distant East that they might do battle against the enemies of the Christian faith for the possession of the Holy Sepulchre. Now, as then, the East is the centre of interest. But the causes that have produced the same result are wide as the poles asunder. Then the Saracens, and for two or three centuries after, the Turks, were the terror of Europe. Now, the descendants of these Tartar hordes enlist our sympathies from their sheer helplessness: and the possession of that city and territory, the seizure of which cost Europe many a pang, they retain only through the mutual jealousies of the European Powers. Looking at the circumstances of the case then, we feel not the least astonishment at the present enthusiasm. The revolution of feeling is great, but not to be very much wondered at when we recollect that Europe is now threatened from a different quarter. It is a problem at once curious and interesting to enquire into the moral causes which lead to the rise and fall of empires. But in inquiries of this kind, it too often happens that men, from a fondness to philosophic speculation, sometimes overlook one great, nay we had almost said the main cause, to wit religion. As no state can exist without some kind of religion, so we hold the only guarantee for a state's permanent existence, is the possession of When a sound and healthy religion. To the want of this, or to the perversion of such a religion, may be traced the fall of empires, and states. therefore we read of a government falling into decay, of a people idle and debased, of a country misgoverned and misused, our first enquiry is, 1 History of Turkey, by Rev. W. Fraser.

VOL. XXI.

E

what is the religion of that country ? The Mahommedan conquests were rapid, but this, as we shall show hereafter, was the result of other means than moral means. These have been long and firmly held, but we think the day is near at hand when at least as Mohammedans, they must relinquish them in Europe. Whether or not the Turkish empire is doomed to fall with the Turkish religion, it is impossible to affirm, but this one thing we think is evident that neither English valour nor French chivalry can long keep the Sultan on the throne of Turkey as a faithful and unbending Mohammedan. Neither in nor out of the Turkish empire is the present condition of Islamism very cheering, and although it is professed by countless thousands, the nature of whose country or whose insignificance secure them from invasion, yet the loss of Constantinople would take from them the last hold they have in the civilized world. We do not say that this at the present moment is a consummation devoutly to be wished, we merely apprize the reader of the fact, leaving him to form his own opinion upon the subject. We have ours.

The development of the Mohammedan religion was rapid,—its progress was immense. This has imparted to every thing connected with it an increased interest, and given rise to numerous philosophic speculations. Our object therefore in the subsequent paper shall be to trace that progress and development more especially as it affects the European nations, until it may be said to show symptoms of decay. (To trace its fortune from that period to the present moment may probably occupy our attention at a future time.) As an introduction to our enquiries, and to lessen the wonder one often feels in contemplating its sudden development, we shall take a rapid survey of the civil and ecclesiastical state of Christendom immediately anterior to the Saracenic invasion.

No sooner had Constantine the Great removed the seat of government from the banks of the Tiber to the shores of the Bosphorus, than there appeared visible signs of the rapid decline and final dismemberment of the western empire. Pressed on all sides by hordes of barbarians, whose daring and impetuosity knew no bounds, the Roman legions gradually lost their hold of those territories, which they had so long and with such iron grasp retained possession of. The mountain barrier of the Alps was at length broken through by the ruthless invaders. Swarms of grisly savages overran the fairest provinces of Italy, laying waste the fertile plains and vine-clad slopes of that land, in which for ages no foe had dared set foot. Unable to bear up against the repeated and terrible inroads of the Goths, Huns, and Vandals, the empire of the west was at length finally dissolved and seized upon by the invincible barbarians. The Visigoths overran and took possession of Spain, the Lombards seized the rich and fertile valley of the Padus, while those who remained of the barbarians, were either led back to their native deserts, laden with spoil, or settled peacefully down among the inhabitants of the countries which they had conquered.

But if the conquests of the barbarians were rapid, so also was their degeneracy. A few generations only had passed away when the descendants of Alaric and of Attila, of Alboin and Genseric, corrupted by the manners of the nations whom they had conquered, and rendered effemin

Islamism.

ate by the luxurious refinements of a people in the last stage of civilization, were in as depraved a condition and as ready to fall a prey to the first invaders, as was that empire which their savage fathers had overturned. Courage, that virtue above all others so necessary to the very existence of a people, was no longer known amongst them. The very portrait of a Lombard of 560 was a sufficient cause of terror to his degenerate descendant of 680. It is no part of our plan to speculate concerning the cause of this,-enough that we mention the fact. The inhabitants of southern Europe had rendered themselves incapable of retaining that power, which their ancestors had gained at the expense of so much blood. Christianity too, had lost its hold over the minds of the people, as a living, active principle. True, the church was now a body corporate, possessing outwardly, at least, all the signs of vitality and power. But practice was by this time divorced from faith, dogmas were inculcated, virtuous conduct was seldom or never insisted upon as the mark of a Christian. But what were the fruits of this? disunion and dissention. The clergy battling for power and place, the people depraved in the extreme. There was a vitality in the church, certainly, but it was a vitality that augured weakness, not strength, the vitality of rottenness, such as pervades the dead carcase that is fast hastening to dissolution.

And, if we turn our attention from the west, to the Christian east, we shall find matters in a still more deplorable condition. It is difficult indeed, in a brief sketch to give any thing like a faithful portraiture of this portion of Christendom. Pressed on the one hand by the hitherto unconquered Persians, assailed on the other by the savage and ruthless Huns, the Byzantine empire was fast descending to the tomb of all the Capulets, when the Emperor Heraclius assumed the imperial purple. True, he introduced order and discipline into the army, he taught the Romans to conquer as of yore, and his eagles were borne to the very gates of Ispahan, but the glories of one or two successful campaigns were impotent to stem the downward progress of an empire, whose corruption After the death of Heraclius, discord was deep rooted and inveterate. and disunion produced what they invariably do produce, disorder and anarchy, which were fostered rather than crushed by the succeeding Emperor. In Africa the religious persecution set on foot against the Donatists, had rendered that country a scene of rapine and slaughter. Wasted by the fury of the Circumcellions, overrun by the barbarous Vandals, it presented a tempting conquest to the first daring invader. Throughout the whole of the eastern empire indeed, religious discord had reached its acme. The Apollonarians or Monophysites in Egypt, and the disciples of Nestorius, the patriarch of Constantinople, with other sectaries less considerable, but not less violent, by their suicidal disputes and their intemperate zeal, had brought the empire to the very verge of ruin. In the name and under the sanction of our holy religion, the most inhuman and brutal deeds were enacted. Bishops, orthodox and heterodox, were either sent into banishment or experienced a speedier and more untimely fate. The general councils that were held about this time have reflected a disgrace not only on religion, but on humanity.