(according to my method of calculating the prophetical times,) two periods more to fall in, before the kingdom of the saints can take place. And I am strongly supported in this opinion by the consenting testimony of time, which hath not staid his course at that supposed period of the end, neither hath yet presented us with any of the great events, consigned in sacred and infallible prophecy to that time; of which the cleansing of the sanctuary, or restoration of Jerusalem, and the death and resurrection of the witnesses, (in all probability one and the same event with the first resurrection,) and the reign of the saints, form the principal features.

As I cannot but differ in opinion from Mr. Sharp, in regard to the nature and object of the first resurrection, so likewise I have not received satisfaction from his remarks in objection to the two witnesses brought forward in my 1st. vol. Sect. vii. or from those which he has substituted in the room of them. The witnesses which Mr. Sharp introduces, as answering to the character and function assigned to them with great circumstantiality by St.

John, (Rev. ch. xi.) are by him described as being-::

"Ist. The law of reason and nature ;—or the law of God written on the human heart, viz. conscience, as the first foundation. And 2dly, the law of God written in the holy scriptures, as the second foundation of law.-These two foundations seem to have the most unexceptionable title to be deemed the two wit nesses of God." (217) Against my representation of the Old and New Testaments being also two witnesses, answering to the prophecy and the marks of character assigned in it, Mr. Sharp says," the knowledge of good and evil which Adam and Eve took upon themselves, being prior to the written word of God, must be the first witness: and the two testaments under one title-'the written word of God,' -must be the second."

But the two prophets, or witnesses of the Apocalypse, are so plainly described with personal agency and personal sufferings, that they

(217) M. S. Remarks. See also the "HEBREW SYNTAX" Tract, i. p. 31. by Granville Sharp.

are by most or all commentators expounded of human agents, suffering in a just cause, from matives of conscience, and love of God rising superior to the fear of death; and cannot admit of being metaphorically explained away, except so far as the holy scriptures (in bearing a consentaneous testimony along with them, and being together with them trodden underfoot by the beast,) may answer in some respects, and in a metaphorical sense, to the prophetic character; but not to the full intent and meaning of the prophecy,

The prevailing power of the apostacy may eyen yet be supposed, under the greater activity of the third beast, and the false prophet, and the dragon, together with their infernal coadjutors and emissaries, the three figurative frogs, to put to silence the contumacy of the scripture testimony against them; nay even to abolish the scriptures, (218) and extirpate:

(218) Superstition and false zeal produce similar effects in all cases. The unbelieving Jews have taken no less pains than the Papists to keep their people together, and preclude them from drinking at the unpollutel fountains of divine truth. The prophecy of Ezekiel xxxiv. 18. is equally applicable to

their advocates by fire and faggot. Yet immaterial witnesses so powerful and indestructible as conscience and reason, can neither be burnt at the stake, nor otherwise killed; whatever degree of persecution, short of absolute death, they may be compelled to submit to Incredible also is the predicted exultation even of the catholic world upon the total extinction and death of reason and conscience, together with all scripture, (except the popish legends be deemed such,) so as to be celebrated with public rejoicings, great festivities, and mutual congratulations; while their dishonoured carcases (those of conscience and reason) lie three prophetic day's and an half in the public street of the great city, or ecclesiastical polity of popery, unburied.-All this seems to ex

both parties. Since the application of the scripture prophecies to Christ, they have warred against the scriptures themselves, by degrading their authority, and exalting their talmudical fables and mishnical doctrines above them, to a degree the ancient scribes would have shrunk from with horror. Their direct blasphemies and forged testimonies against Christ, in support of the ancient verdict of the Sanhedrim against him, as an impostor and magician, far exceed the impious excesses of the papal Antichrist hitherto seen, See Univ, Hist. Mod. vol. xiii. p. 466, 468, 471, &c.

ceed the utmost stretch of imagination and belief! (219)

Before I can admit the witnesses furnished by Mr. Sharp, and discard my own as wholly incompetent to the charge intrusted to them, they must first answer to a few interrogatories in regard to their character, their limitation to a specified time of agency, their miracles, and particularly that notable one wrought upon. them, their rising from the dead, and receiving a divine call up to heaven &c, If they can give a tolerable account of themselves in this cross examination, as I have changed my other beast, I will also agree to change my two witnesses. It certainly appears to me that these

(219) The whole structure of this prophecy seems to require some witresses in human nature, whoever they may prove to be. However improbable it is that even Papists themselves should be so universally corrupt as to rejoice at the total extinction of reason and conscience and scripture for the cause assigne ed, (Rev. xi. 10,) It is by no means so, that the downfall of the gallant defenders of the liberties of Europe, and of the truth of the gospel, (united perhaps in one common cause with the converting Jews,) should be the occasion of such rejoicings, so very uncommon as to be made the object of prophetic notice. Ingratitude, infatuation and wickedness have scarcely any bounds!