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body contains the heart, and other vital parts of the fyftem. To the body all the members join, proceed from it, and are nourished and fupported by it. They cannot exist without the body, but the body can, and often does exist, without them. In fhort, as the body contains the vital and effential parts of the human fyftem; fo here we can,with propriety, underftand by the bodies of the two witneffes, only the vital and effential parts of the truths attested by the two witneffes: fuch as the belief in the existence of a God, the Creator of the univerfe, and in his providence in the fall of man; and in the means adopted by infinite wifdom for his redemption, through Jefus Chrift. So that thefe, and fuch-like truths only fhall, according to the ftrict fenfe 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, attefied by the two witneffes, which have never generally, and fcarcely at all prevailed in Papal France, but which have either been fmothered, or repelled by Popish fuperftition and idolatry: and of course that which never exifted cannot be killed, nor with propriety be faid to have a dead body. Confidering the expreffion of the prophet in this the only true fenfe, the prophecy has demonftratively been fulfilled in Paris, the "great "city" alluded to in the text.

With refpect to the dity where thefe dead bodies are to lie, I cannot, even upon a curfory confideration of the text, avoid differing from former commentators, who have conceived it to be Rome. Their opinion appears to me, to be fupported by no folid reasoning whatever. The prophet is treating of future times, and future things, as they fhould come to pass in those times; not of thofe which had been before, or fhould be after, but which were to be at the time appointed, for the completion of the prophecy.

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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 prophecy, as I have juft remarked; "great" in the extent of her dominion and power. Now all this is true in refpect to Paris. It furpaffes 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 feat of government. And it has often made many of the other capital cities of Europe tremble for their fafety. Thus it fully anfwers to the description of the "great city." But none of thofe circumftances apply to Rome, which is at this time a small city, when compared with Paris, Madrid, Vienna, &c. It is the metropolis of a fmall territory, and does not contain 150,000 inhabitants. It is, befides, a weak city, without power even to defend itfelf; and in no respect whatever antwers to the mark of a "great "city."

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Again, the great city" is compared spiritually to "Sodom and Egypt;" two countries, the one, re markable 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 fome "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 fhall find the defcription ftrictly juft. That city has long been the refidence of the moft corrupt, and abandoned court upon earth. By its example, and, as it were, under its fanction, a total profligacy of morals, all manner of fin 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

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great city" alluded to by the prophet," which is fpiritually 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 alfo (or again) our Lord was crucified." This mark is not lefs pointed at Paris than thofe I have already treated of, but is by no means applicable to Rome: Chrift indeed was actually, as well as fpiritually, crucified by the Jews at Jerufalem, who murdered him upon a crofs, denied his miffion, and denounced him as an impoftor. Nothing thathas ever happened in Rome, bears the leaft analogy to this fignificant and diftinguishing mark. On the contrary, the advent and atonement of Jefus Chrift, form an effential part of the Papal creed. But if we again turn our eyes towards Paris, we fhall there find, that the "Son of the most high God," the GLORIOUS REDEEMER OF THE WORLD, has been reviled and abufed; and, by the higheft authority of the ftate, in the public Convention, denounced likewife as an impoftor: and thus, "alfo," or a fecond time, fpiritually "crucified *," according to the clear and unerring prediction of the prophet.

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Ver. 9. And they of the people, and kindred, "and tongues, and nations, fhall fee their dead "bodies THREE DAYS and an HALF, and will "not fuffer their bodies to be put in graves."

The people of France, and the furrounding nations, have already feen the "dead bodies" of the two witneffes, or the effential truths of the Christian religion, in utter difufe, and without life and influence in the city of Paris, duting "three days and an half;" which, in prophetic language, is three years and an

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half: that is, from the time of the final expulfion of the clergy (when all practical religion ceased in France), to the date of the decree for tolerating all religion. And it is with ftrict propriety faid, that the people, "and kindreds, and tongues, and nations, have "not fuffered their dead bodies to be put into 66 graves;" have not fuffered the divine truths revealed by the two Teftaments to be utterly loft and forgotten. For ever fince that expulfion of the clergy, we have feen infurrections and civil wars, carried on by the people of La Vendée, of Toulon, by the Chouans, &c. in defence of the truths of the two Teftaments; and a formidable combination of the powers of Europe against their murderers. Befides, there can be no doubt, but that there were many pious Chriftians in France, who, although they did not dare at the time to make public profeffion of their principles, have all along faithfully adhered to the fubftantial truths of the Gospel, and not fuffered them to be effaced from their memories, and utterly loft as a person is when "put into the grave."

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Ver. 10. And they that dwell upon the "earth fhall rejoice over them (the dead bodies "of the witneffes), and make merry, and fend

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gifts to one another, because these two prophets "have tormented them that dwell on the earth."

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With what wonderful accuracy and truth have the facts predicted in this verfe been fulfilled! I have before shown, that the "earth" is the type of France, and, of course, "thofe that dwell on the earth," muft allude to the people of France; who, during the whole period of the fuppreffion of Chriftianity, were continually" making merry," rejoicing, and "fending "gifts" to one another at their feftivals. On the day they deified Reafon as their fupreme God, and declared Jesus Christ to be an impoftor, they commenced their unhallowed

unhallowed rejoicings and mutual congratulatiops, upon this victory they wickedly fancied they had gained over the two Teftaments. That day (not to speak of others that followed at different times and places,) was spent by the Convention, and the people at Paris, in the moft lafcivious riot, and blafphemous feftivity. When thofe facred Books were taken from the tail of the afs, and burnt to afhes, (how the foul fickens at repeating it!) the like triumphant joy fucceeded. Not to dwell, I fay, on the numerous feafts held in different cities and de partments of France, the Convention appointed a day, in which this triumph of atheism and anarchy over religion, morality, and focial order, fhould univerfally, and annually, be celebrated.

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And why did the people thus make merry?" The text exprefsly affigns the reafon. It was because "the two prophets had tormented them :" the fame two witneffes, who are faid in a former verse to "prophesy in fackcloth;" the fame, out of whofe mouth "fire (or the all-confuming, and fearful re"morfe of confcience) proceedeth." Thofe two witneffes of God, the Old and New Teftaments, had told them truths fo evident and irrefiftible, that all the fophiftry of their falfe philofophy, all the cunning of their fallible, corrupted, and lately erected deity, REASON, could never fo effectually eradicate from their minds, as not to leave fome traces of them upon their confciences-truths fuch as thefe:

1. That there has exifted from all eternity, one fupreme, omnipotent, felf-exiftent, and righteous GOD, the Creator of the heavens and the earth.

2. That from him we receive all our benefits and bleffings; for "in him we live, and move, and have

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