dead bodies into the open street, where they might be devoured by dogs, or trampled under the feet of the inhabitants. And it is well known, that the enemies of the witnesses have often prosecuted their quarrel with them in a manner very similar to that which is described in this prophecy. Not contented with putting them to death, they have denied their dead bodies a place of rest in the silent grave. Some of them they have hung on gibbets, to be bleached with the rains or withered in the winds of heaven; some they have cast out into the open fields, to be devoured by the birds or beasts of prey; and some they have quartered, and stuck up in the most conspicuous places of cities, or upon the sides of the most frequented highways. Every barbarous method was adopted which might either publish or perpetuate their supposed disgrace.

But though the murderers of the witnesses intended that this inhuman treatment of their bodies should render both them and the cause for which they suffered the more contemptible, the God whom they had served meant that it should be overruled for good. While they continued above ground, and lay in the street of a large and populous city, it was impossible that the cause of their sufferings could be forgotten. The most consolatory part of Ezekiel's vision, described in the 37th chapter of his prophecy, was the unburied state of the bones; they were lying in the open valley: and as he still had an opportunity of prophesying over them, and of praying for the wind of the Spirit to blow upon them, there was some hope that a resurrection might follow. In like manner it was here. The unburied state of the bodies of the witnesses could not fail to excite a spirit of inquiry respecting the cause of their being slain; and inquiries of this kind might issue in bringing over others to espouse and defend it. It has often been with the church as with the children of Israel in Egypt, the more she has been afflicted, the more she has increased and multiplied.

The place in which they were exposed is called the street of the great city-Two cities are mentioned in the Revelation;

one is the city of the true church, and the other is the city of the false; Jerusalem is the figure of the one, and Sodom and Egypt are the figures of the other. Neither of these cities is meant of a collection of houses, surrounded by the same common wall of defence, where the inhabitants live in the closest vicinity, under the same municipal laws, and in the enjoyment of the same civil privileges; they are meant of societies, or communities of men, who profess the same articles of religious belief, and join in the celebration of the same ordinances of worship. The true church is not immured within the walls of any particular city, or hemmed in by the geographical limits of any particular state; her members are scattered over the face of the globe; wherever the name of Jesus is named, some of them may be found. The same is the case with those of the false church. This last is the city meant in the text.—It is fitly called great, because the Roman church is a very numerous association. For many ages, there was not a state or principality within the limits of the Western empire, which did not form one of the streets or lanes of this city. Hence it is described, in the close of the 18th chapter, as the great city which reigneth over the kings of the earth.

This city is called Sodom, on account of its spiritual filthiness and moral abominations. And it may be questioned, if the literal Sodom was a more unclean place than the court of the Popes, and many of those houses which have been falsely called religious. The figure may likewise be intended to intimate something respecting the manner of its fall. It appears from the 18th chapter, that the hand of God will be as visible in the last plagues of the mystical Sodom as when he rained fire and brimstone out of heaven upon the cities of the plain. This city is called Egypt, on account of its idolatrous and persecuting spirit. From the earliest periods of history, the Egyptians appear to have been devoted to the most abominable idolatries; they were likewise the first persecuting state after the flood. And since the times of the Pharaohs, no society has existed which has breathed more of an intoler

ant spirit than the church of Rome. Mahometans have generally left it to the option of their captives to embrace the religion of Mahomet, or to pay tribute; but the church of Rome would admit of no alternative; subjection to her authority, or death, were the only terms which she proposed.

That neither Sodom nor Egypt, literally taken, is meant by this city, is evident from the intimation in the text, "which spiritually is called Sodom and Egypt." In the same figurative sense we must understand the declaration in the close of the verse, where also our Lord was crucified. It was impossible that he could be literally crucified in the ancient Sodom, because that city was reduced to ashes nearly two thousand years before his incarnation. And it is equally certain, that his decease was not accomplished in any of the cities of Egypt, but in Jerusalem, the capital of the Jewish state. The city spoken of is the church of Rome, which spiritually or mystically is called Sodom and Egypt. In this wicked society the Saviour has been crucified in his members, and in all the ordinances of his worship; particularly in their manner of celebrating the sacrament of the Supper. Whatever is done against his people, or against his laws and institutions, he considers as done against himself, Acts ix. 4. Heb. vi. 6. Hence, by their idolatries and persecutions, they are described as crucifying the Son of God afresh, and putting him to an open shame.

The word rendered street, is the same that is used in chap. xxi. 1. and xxii. 2., where it must be understood of the market-place, the forum, or principal street of the city. The streets of the mystical Sodom must be understood of the states or principalities which were under her jurisdiction; and the forum, or market-place, may be intended of the most populous and powerful of these states, or where the wares of the city were exposed in the most open and public manner to sale. -The forum of the ancients was also the place of judgment. There the inhabitants assembled for the discussion of all questions of general interest; there were held the courts which de

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cided in natters of controversy among the citizens; and there the sentence of condemnation or acquittal was passed upon those that had been charged with crimes. If we consider the figure in this light, the street of the city may be understood of that principality, within whose territorial limits the great controversy between the true and the false church would be discussed in the most public and open manner, especially at the time when the witnesses were beginning to present their testimony against her corruptions in a more finished and perfect state than in any former period of their sackcloth condition.

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Their bodies being cast into a place of such public resort, could not fail to attract the notice of the people. Accordingly, we are told in the beginning of ver. 9., that they of the people, and kindreds, and tongues, and nations, shall see their dead bodies. This variety of expression necessarily intimates, that when the predicted event should take place, it would excite very general attention. As if this market-place had been the forum of the universe, or the general rendezvous of nations, the inhabitants of all regions, the people of all nations and languages, would be witnesses to the shocking barbarities and insults which would be practised upon the dead bodies of the true worshippers.

The period of time in which they would continue in this exposed state is likewise mentioned. For three days and an half, their enemies would not suffer their dead bodies to be put in graves. The allusion is supposed to be to the length of time in which a body formerly sound, will keep without symptoms of putrefaction after the principle of life is extinguished. When it was expected that they would become loathsome and offensive, the principle of animation would be restored, and they would stand upon their feet, to the terror and confusion of their murderers.-The context is sufficient to shew, that the time mentioned cannot be meant of natural days; for in three natural days and a half, the inhabitants of the earth could not have an opportunity of sending their congratulatory addresses

and gifts to one another. Neither can the three days and a half be equivalent to three times and a half; this would make them equal to 1260 prophetical days, and represent them as lying dead during the whole period of the Antichristian apostacy, and of their own prophesying; besides, an instance cannot be adduced in which a day is taken for a hundred, and half a day for sixty. And while this view of the prophecy cannot be defended by any corresponding figure, and while it is manifest from the prediction itself, that natural days cannot be intended, we must understand them of prophetic days, the amount of which is three years and a half.

This period would be a time of great exultation of spirit among their adversaries, as predicted in ver. 10., And they that dwell upon the earth, shall rejoice over them and make merry, and shall send gifts one to another. It has been common in times of public rejoicing, for parties to meet and dine together, for medals to be struck, presents to be sent, and monuments to be erected, to commemorate the occasion of the joy. Numerous instances can be produced from history, in which the horrible persecuting spirit of the church of Rome has been displayed in a manner similar to this. In the year 1572, the greatest rejoicings prevailed at Rome, and at most of the Popish courts, on occasion of the Bartholomew massacre. They went in procession to the churches, Te Deums were sung, medals were struck, every testimony of high satisfaction was given, and, that this day of gladness might never be forgotten, it was enacted, that ever afterwards, St Bartholomew's day should be kept with double pomp and solemnity. The reason of this exultation is stated in the close of the verse, because these two prophets tormented them that dwelt on the earth. Godly persons are often the cause of great uneasiness to the wicked. The holy lives of the one, are a flat condemnation of the unrighteous deeds of the other; they call their sins to remembrance, and therefore fill them with some degree of alarm; but above all, their pointed and well merited reproofs often sting them in the most sensible manner.

The pride of