ligion as far as they are connected46 But it may be observed, that if the two witnesses do stand opposed to the twohorned and ten-horned Beasts, as I believe them to do, it follows as a consequence, that they must represent not simply principles, but classes of men actuated by a certain set of principles. The supposition, that the witnesses are emblematic merely of the former appears to me to be the radical error into which this ingenious writer has fallen; and it has occasioned him, in my apprehension at least, to give an erroneous explication of all that part of the prophecy which is contained between the beginning of v. 5 and the end of v. 11.

Against his interpretation of some of these verses I shall briefly object; previously observing, that he is an ardent friend of liberty. In v. 6 it is said, these have POWER to shut heaven, that it rain not in the days of their prophecy: and have POWER over waters to turn them to blood, and to smite the earth with all plagues, as often as they will. Whatever the witnesses may be supposed to signify, St. John is here plainly and confessedly speaking of them; and yet the author of the Outline of a Commentary explains these words as pointing out the bad effects which arise from the misconduct of civil and ecclesiastical rulers, and from good principles NOT being suffered to operate. Whilst the prophet speaks of the power of the two witnesses, his commentator interprets the prophecy of their want of power. St. John (according to our English version) says in the following verse (v. 7), and when they shall have finished their testimony, the Beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. This part of the prophecy the author of the pamphlet conceives to have recently received its complete fulfilment in the war now carried on by the coalesced princes against France, and in the effects, injurious to liberty, which they have caused to take place both in that country, and in their own dominions. But this passage I

46 P. 6.

confess appears to me incapable of being thus explained, whatever be the light in which we view the two witnesses; whether we regard them as symbolic of the Principles of Civil and Religious Freedom, or as emblems of great bodies of men, who stand forward as the admirers and advocates of these principles. Surely the Allies have not succeeded in their efforts against the people of France; nor, passionately as they might desire it, have they destroyed the friends of freedom within the limits of their own territories. This memorable crusade has likewise been impotent, not only with respect to men, but also with respect to principles. Those of Religious, and those of Political, freedom, it has alike failed of extirpating. Multiplied as have been the artifices and the deceptions of statesmen, and of those who confederate with them to plunder the public, the genuine and enlightened friends of the Civil Rights of mankind, were never, I am convinced, in any past period, more numerous in Europe. Loud and vehement as hath been the outcry of the bigotted sons of corrupt hierarchies, never were the principles of toleration better understood in the European world; nor, since the first promulgation of Christianity, if a part of the reign of Constantine be excepted, has ampler latitude of theological inquiry, or a more unrestricted choice of religious worship, been enjoyed. The three next verses also (v. 8, 9, and 10) the graduate of Cambridge has explained, as relating to the war against France; and they have, he conceives, been already in a great degree accomplised. In these verses it is said of the two witnesses, that their dead bodies shall lie in the Street of the great city.—And they of the people, and kindreds, and tongues, and nations, shall see their dead bodies. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Like the early commentators referred to in

47 In Mr. Wakefield's Translation it is: because these two teachers were a vexation to the inhabitants of the earth.

V

the last chapter, the author of the Outline of a Commentary concludes, that THE Street of the great city denotes France. Thus far I certainly am disposed to agree with him. But his general interpretation of these verses appears to me to have lost all color of plausibility, now that the combined potentates have been baffled in all the measures which they have adopted against this powerful republic. To the privileged orders, and the numerous partizans of existing abuses, an opportunity has not hitherto been afforded for expressing their joy, and for displaying a spirit of exultation, on account of the successful termination of the war, or the triumphant entrance of the allied armies into Paris. Their prospects indeed are as dark, as their designs have been nefarious. But let the student of the xith ch. of the Apocalypse peruse the pamphlet by the graduate of Cambridge, and estimate for himself the weight of the arguments which he has alleged.

Against the authors of the French revolution being regarded as a part of the witnesses, it will probably be objected, that numbers have acted, in the course of it, with extreme injustice and the most wanton cruelty. It may be replied, that the hypothesis which is supported in the present chapter requires not, that such persons should be classed among them. On the other hand, it cannot be denied by any impartial person, that, of those who commenced the French Revolution, and of those who have risen up to conduct or to defend it, a large proportion have in an extraordinary degree been distinguished by courage and firmness, by disinterestedness, public spirit, and the most ardent zeal in behalf of the best interests of mankind; and it may with reason be maintained, that they are worthy of being numbered among the witnesses, and ranked among the honorable opposers of Civil and Ecclesiastical tyranny. But though all the inhabitants of France certainly deserve not the title of the witnesses, they may all be employed by the Supreme Being to execute his beneficent purposes. What,' says a recently cited writer, was Henry the sighth, who began our reformation? A monster! What

were his motives? The gratification of his lusts.-Are established systems of superstition and tyranny to be overthrown by a few smooth words of benevolence and wisdom? Happy if they could! Are the Dragon and the Beasts, which have so depopulated the earth for ages, to perish without convulsion? Read, they have shed the blood of saints and prophets, and thou hast given them blood to drink, for they are worthy. When this period shall arrive, there will be much work to do, for the execution of which the meek of the earth are by no means qualified".' The same writer, with a reference to France, says in another place, though, as was the case with the Assyrians and with Cyrus, the instruments which he uses, may not know him, nor mean to fulfil his will, yet they may be the rod of his anger to accomplish his councils. In this point of view, men may be called the Servants of God, though stained with numerous vices. 'God,' says Mr. Lowth, calls Nebuchadnezzar his Servant, Jer. xxv. 9, and Cyrus his anointed, Isa. xlv. 1, because they were ordained and set apart by God to be the executioners of his judgments upon those nations, whom he had marked out for destruction"'.'

The powerful and prosperous state, to which the witnesses are to attain, the passages already examined, unequivocally declare. But it is in two preceding verses, that their formidable power, when they are unjustly attacked by their enemies, is most strongly expressed, though indeed darkly and figuratively. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth

48 Rev. xvi. 6.

49 Signs of the Times, p. 6.

50 P. 43. Of the passages referred to above the following is the principal. O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. I will send him against an hypocritical nation, and against the people of my wrath will I give him charge.—Howbeit he meaneth not so, neither doth his heart think so: but it is in his heart to destroy and cut off nations not a few. Is. x. 5, 6, 7.

51 On Is. xiii. 3.

52 El tis mutus Dean adixnoal, that is, as rendered by Daubuz, ‘if any man will wrong them,' or rather, if any man dèsign to wrong them.

their enemies; and if any man will hurt them3, he must in this manner be killed. These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will. To any period, prior to their symbolic resurrection, this account is plainly inapplicable: and accordingly Mede remarks, that it is to be referred, not to the whole of the 1260 years, but to the conclusion of it, when the Christian world is to be emancipated from the tyranny of the beast. That fire is the symbol of destruction, and particularly of destruction by war, the doctors More and Lancaster observe, and on this point appeal to Achmet and to the Hebrew prophets. Accordingly Daubuz, in explaining this passage relative to the witnesses, says, it'signifies that God will certainly revenge their cause by punishing and consuming their enemies.' To the same purpose St. John (ix. 17), in another description, which relates to the Ottomans, says, and out of their mouths issued fire, i. e. destruction. Now the mouth,' says Dr. Lancaster, signifies the words that proceed out of it, which, in the sacred style, are the same as commands and actions, because they imply the effects of the thoughtsss.' Daubuz also, in explaining v. 18, ch. ix. where fire is spoken of as proceeding from their mouths, says the mouth may signify any of those means, which men employ to execute their designs. When therefore St. John assures us respecting the witnesses, in the spirit of prophecy, that fire proceedeth out of their mouths, and devoureth their enemies, his meaning appears to be, that the destruction of their enemies 56 in war will result from the measures which the witnesses shall employ.

53 This repetition implies the certainty of God's judgments upon the enemies of these witnesses.' Daubuz.

54 P. 599.

55 Thus the word of God, or the word that proceeds out of his mouth, signifies sometimes the actions of God's providence.' Lancaster.

56 And who are the enemies of the independence and liberties of France Not NATIONS, but certain INDIVIDUALS.,

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