These witnesses are to continue "prophesying 1260 days (_years_,) (Rev. xi. 3.) Then they are killed, (v. 7.) But we learn that _in death_ they are _victorious_, (ch. xii. 11) They triumph "with the Lamb on Mount Zion," (ch. xiv. 1) In a similar attitude of triumph they again appear "standing on the sea of glass, (ch. xv. 2.) They are with their victorious King, (ch. xvii. 14.) They are exhorted to retaliate upon mystic Babylon, (xviii. 6.) They are also engaged in the last campaign with the Captain of their salvation, (ch. xix. 14, 19, 20.) And at length they are advanced to thrones of civil power to "rule the nations," (ch. xx. 4,) in fulfilment of Daniel's prophecy and their Saviour's promise, (Dan. vii. 27; Rev. ii. 26, 27.) The death and resurrection of the witnesses is compendiously stated in the former part of the eleventh chapter, (vs. 7-14;) but these events, epitomised again in the "little book," are amplified in 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.