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One could compare the passage to Revelation 15, where the allusions to Exodus are pervasive: as well as the sea and the song of Moses, there are the mentions of plagues, conquest, smoke (as on Sinai) and the tabernacle, with echoes too from Deuteronomy 32, Psalms 111 and 86, Jeremiah 10 and 16 and Ezekiel 9. Like the midrash, this is consciously and deliberately intertextual, inviting the reader to saturate her mind with images from other parts of the Bible. But even if the scriptural allusions actually constitute the material of this chapter and of most of the Apocalypse, they are still not citations and they are not presented as the subject of exegesis.

Became, with the assistance of a new scientific philosophy of universal law, and encouraged by the great advances in knowledge of nature, the very guarantee and assurance of progress'. 19 Similarly, a generation after Lowman, Richard Hurd's Warburton Lecture on prophecy (1772) includes the caution that the prophetic system pretends, not to give immediate conviction, but to lay in, beforehand, the means of conviction to such as shall be in a condition to compare, in due time, the prediction with the event.

There is of course a huge social and cultural gap between Mede or Elliott in their clerical libraries and the millenarian prophets of the English Revolution or the Napoleonic period, though the gap in terms of the two groups' underlying religious sensibility may be less than historians have maintained. 16 At any rate, most 'millennialists' - as the first group is generally called to distinguish them from 'millenarians', though the distinction is hardly an absolute one- are as keen as anybody in the eighteenth century to deny that they are 'enthusiasts'.

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