the very time predicted by the prophet, and that it has, in the literal, as well as allegorical sense of the word, "killed the two witnesses of God," by burning them to ashes, and abolishing the influence of the great doctrinal truths, contained in the Old and New Testament.

Ver. 8." And their (" the witnesses") "dead bodies shall lie in the street of the "great city, which is spiritually called Sodom "and Egypt, where also our Lord was crucified."

It is here not unworthy of remark, that the prophet does not say, that the two witnesses "themselves shall be dead, but only that their "dead bodies shall lie in the street of the great "city." Had he said the former, it might perhaps have been tortured to mean more than the truth, and consequently not have exactly met the event, and thereby offered the infidel or sceptic aground for cavil. But as the expression is in the text, it strictly meets the facts fulfilled, and is, among a multitude of others, a striking proof of the wonderful precision and accuracy of the language of prophecy, which ever delivers the truth, and nothing but the truth. By the bodies of the witnesses, I therefore conceive that the prophet alludes to the principal and leading truths of the Gospel of Christ. For the body of a man or animal is its chief and principal part: the body contains the heart, and other vital parts of the system. To the body all the members join, proceed from it, and are nourished and supported

by it. They cannot exist without the body, but the body can, and often does exist, without them. In short, as the body contains the vital and essential parts of the human system: so here we can, with propriety, understand by the bodies of the two witnesses, only the vital and essential parts of the truths attested by the two witnesses: such as the belief in the existence of a God, the Creator of the universe, and in his providence: in the fall of man; and in the means adopted by infinite wisdom for his redemption, through Jesus Christ. So that these, and such like truths only shall, according to the strict sense of the text, be "killed," and remain dead in the great city. For we well know, that there are many other truths of less magnitude and importance, attested by the two witnesses, which have never generally, and scarcely at all prevailed in Papal France, but which have either been smothered, or repelled by Popish superstition and idolatry: and of course that which never existed cannot be killed, nor with propriety be said to have a dead body. Considering the expression of the prophet in this the only true sense, the prophecy has demonstratively been fulfilled in Paris, the "great city" alluded to in the text.

With respect to the city where these dead bodies are to lie, I cannot, even upon a cursory consideration of the text, avoid differing from former commentators, who have conceived it to be Rome. Their opinion appears to me, to be supported by no solid reasoning whatever. The prophet is treating of future times, and future

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things, as they should come to pass in those times; not of those which had been before, or should be after, but which were to be at the time appointed, for the completion of the prophecy. The city is emphatically called "the great city. We must then look out for a city "great" at the time of the completion of the prophesy, as I have just remarked; "great" in the extent of her dominion and power. Now all this is true in respect to Paris. It surpasses all the cities on the continent of Europe in extent, in the number of its inhabitants and wealth, and in the great number of people dependent upon it, as the seat of government. And it has often made many of the other capital cities of Europe tremble for their safety. Thus it fully answers to the description of the "great city." But none of those cirucmstances apply to Rome, which is at this time a small city, when compared with Paris, Madrid, Vienna, &c. It is the metropolis of a small territory, and does not contain 150,000 inhabitants. It is, besides, a weak city, without power even to defend itself; and in no respect whatever answers to the mark of a " great city."

Again, the "great city" is compared spiritually to "Sodom and Egypt," two countries, the one, remarkable in ancient times for a total corruption of morals: the other, as being the origin of heathen idolatry. Hence it is evident, that the prophet alludes to some " great city," remarkable among its contemporaries for the like depravity, and wilful ignorance of the true God. Papal Rome has been remarkable among

its neighbours for neither: but apply the comparison to Paris, and we shall find the description strictly just. That city has long been the residence of the most corrupt, and abandoned court upon earth. By its example, and, as it were, under its sanction, a total profligacy of morals, all manner of sin and unnatural crimes have been, and are at this time committed by the people, with impunity. And if we look at the number of deities and demons, we cannot help beholding Paris as the "great city" alluded to by the pro phet, "which is spiritually called Sodom and Egypt."

Yet more, there is another mark in the text, by which the "great city" may be known. It is a city where also (or again) our Lord was crucified." This mark is not less pointed at Paris than those I have already treated of, but is by no means applicable to Rome. Christ indeed was actually, as well as spiritually, crucified by the Jews at Jerusalem, who murdered him upon a cross, denied his mission, and denounced him as an impostor. Nothing that has ever happened in Rome, bears the least analogy to this significant and distinguishing mark. On the contrary, the advent and atonement of Jesus Christ, form an essential part of the Papal creed. But if we again turn our eyes towards Paris, we shall there find, that the Son of the most high God," the GLORIOUS REDEEMER OF THE WORLD, has been reviled and abused; and, by the highest authority of the state, in the public Convention, denounced likewise as an impostor; and thus,

" also," or a second time, spiritually "crucified," according to the clear and unerring prediction of the prophet.

Ver. 9." And they of the people, and kin"dred, and tongues, and nations, shall see their "dead bodies, THREE DAYS and an HALF, and "will not suffer their bodies to be put in graves."

The people of France, and the surrounding nations, have already seen the "dead bodies" of the two witnesses, or the essential truths of the Christian religion, in utter disuse, and without life and influence in the city of Paris, during "three days and an half;" which in prophetic language, is three years and an half: that is, from the time of the final expulsion of the clergy (when all practical religion ceased in France), to the date of the decree for tolerating all religion. And it is with strict propriety said, that the

people, and kindreds and tongues, and nations, "have not suffered their dead bodies to be put "into graves;" have not suffered the divine truths revealed by the two Testaments to be utterly lost and forgotten. For ever since that expulsion of the clergy, we have seen insurrections and civil wars, carried on by the people of La Vendee, of Toulon, by the Chouans, &c. in defence of the truths of the two Testaments; and a formidable combination of the powers of Eu

Heb. vi. 6.