the subsequent chapters, where we are made acquainted more fully with their enemies, their conflicts, death, resurrection, ascension and exaltation; and in all these respects is exhibited their conformity to the example of their Captain and Leader.  If, therefore, according to the Bishop’s conception, “the death and resurrection” of the witnesses in the eleventh chapter be figurative, and if the witnesses of the twentieth be the same as those of the eleventh chapter, which identity I have proved, it follows incontrovertibly, that the “first resurrection” is to be understood in a figurative sense.  This interpretation may be abundantly confirmed in the following manner:—­The witnesses prophesy 1260 years.  But since no individual persons live so long, a succession must be supposed.  They are, in fact, mystic characters, having their real counterpart in actual history on this earth.  The scarlet colored beast and woman, (ch. xvii. 3,) are of equal duration with the witnesses, and of similar mystic character, and have their real counterpart in history.  The witnesses are slain by the beast at the instigation of the woman; but their death is only temporary, (ch. xi. 7, 11;) their enemies “have no more that they can do:”  while, on the other hand, the death of the beast is “perdition,”—­eternal death, (ch. xvii. 8,) and in this death the woman,—­“the false prophet” participates, (ch. xix. 20.) All this symbolical language respects Christ’s enemies as corporate or organized bodies.

Here it is proper to notice an objection of Bishop Newton.  He asks,—­“With what propriety can it be said, that some of the dead who were beheaded “lived and reigned with Christ a thousand years; but the rest of the dead lived not again until the thousand years were finished;” unless the dying and living again be the same in both places?” Very true, the dying and living are doubtless “the same in both places.”  The Bishop’s mistake consists in taking these expressions in a literal sense, “a proper death and resurrection.”  He evidently assumes that “the rest of the dead,” here mentioned, are to be literally raised at the last day.  This is undoubtedly true, for there shall be a resurrection ... of the unjust.” (Acts xxiv. 15,) but it is not the truth contained in the words in question.  From the assumption of the literal raising of “the rest of the dead,” he infers the literal raising of those that were beheaded.  The converse of this is obviously the correct way of reasoning.  We have found that the witnesses are spoken of, (xi. 14,) as figuratively raised by the Bishop’s own acknowledgment, therefore it is most natural and logical to infer that “the rest of the dead” were to be raised in the same manner, namely, figuratively.  As at the beginning of the millennium,—­the martyrs, not some of them only, as the Bishop hints, will be raised in the persons of their legitimate successors in faith and practice; and their faith and practice