PM3108: Some biblical commentaries

Commentary on Habakkuk

3 chapters, 56 verses total

Chapter 1 (17v)

1:1 KJV - The burden which Habakkuk the prophet did see.

Habakkuk = Habacuc in the Vulgate.
The name of a prophet subsitutes for the name of every other prophet. (See the Unity of the Prophets.) Hence, The burden which the prophet did see.
Great indeed is the burden of prophecy, a heavy weight. Happier are those not called to carry it. What fortune it is to follow rather than lead.
The burden the prophet saw

1:2 KJV - O LORD, how long shall I cry, and thou wilt not hear! even cry out unto thee of violence, and thou wilt not save!

LORD - As every Prophet is the Lord of the Cause; but beyond those Lords, that Lord, there is the Lord of Cause, She Whose Cause It Is, Maratrea.
wilt not hear - yet indeed She does hear, hearing all things, remembering all this; for her, knowledge is not other than being; the text, here corrupt, must be corrected. The wish is that the cause of crying will end; she hears the cry, but it is not yet her will that it end. how long shall I cry, and thou wilt not end [the reasons of my crying]
wilt not save - save from that violence specifically, rather than save in general. Salvation is assured, but the longing expressed here is that it, or some part of it, quicken
O Mother, how long shall I cry, yet you bring not yet my misfortune to an end! even cry out unto you of violence, yet you will not yet save me from it

1:3 KJV - Why dost thou shew me iniquity, and cause [me] to behold grievance? for spoiling and violence [are] before me: and there are [that] raise up strife and contention.

Do not think a prophet asks this question knowing not the answer. The prophet knows already; yet there is that which we know with the lips, and that which we know with the heart
May our hearts be taught what our lips already know.
Why do you show me iniquity, and cause me to behold greviance? for destruction and violence are before me: there is strife, and content rises up

1:4 KJV - Therefore the law is slacked, and judgment doth never go forth: for the wicked doth compass about the righteous; therefore wrong judgment proceedeth.

The law is slacked - the perfect law of heaven binds, yet is unknown and ignored and violated; a false and worthless law of usurpation is set up in its place
judgement doth never go forth - meaning not the true justice found in heaven alone, nor the false and usurping so-called justice of the earth, but judgement here is the rule and the decision in accordance with heavenly law
the wicked doth compass about the righteous - meaning the false usurpers, who rule by usurpation, and implement a false law and a blasphemy of justice, reign over those who are faithful to the truth
therefore wrong judgment proceedeth - which is to say the false usurpational justice, and the enforcement of false law, by those who reign in usurpation
Therefore the heavenly law is ignored, and the lawful decision is never made: for the usurpers do reign over those faithful to the good; therefore usurping justice falsely so-called does proceed.

1:5 KJV - Behold ye among the heathen, and regard, and wonder marvellously: for [I] will work a work in your days, [which] ye will not believe, though it be told [you].

the heathen - that is, those as yet not joined to the cause, the unvowed
will work a work in your days - which work shall be the great progress of the Cause in the day of that Prophet; a Great Work
Look among the unvowed, and see, and wonder marvellously: for I will work a work in your days, which you will not believe, though it be told to you.

1:6 KJV - For, lo, I raise up the Chaldeans, [that] bitter and hasty nation, which shall march through the breadth of the land, to possess the dwellingplaces [that are] not theirs.

Chaldeans - the vanguard of the enmity to the most holy Cause
the breadth of the land - this is the land of the mind and the heart, in all its fulness and breadth
march through - to seek to occupy, to preoccupy, to enter into and remain therein, to seek to control and retain the attention thereof
dwellingplaces - meaning individual hearts and minds
that are not theirs - that which they once ruled by right they now rule only in usurpation
For behold, I raise up the vanguard of the enmity to the most holy Cause, that bitter and hasty nation, which shall march through the breadth of the land, to possess the dwellingplaces that are not theirs.
Q. In the Second Age, they rule no longer by right, but only by usurpation; and yet why then does She raise them up?
A. To establish the particularity of the Cause. For the First Age was established for the sake of blessing, yet in the Second Age blessing is not yet complete; through the progress of the Second Age, the Blessing and the Cause shall be unified, yet them begin entirely apart, and end one and the same. Thus the vanguard of the enmity belongs to the first part of the second part, the beginning of the end; but not to the end of the end.

1:7 KJV - They [are] terrible and dreadful: their judgment and their dignity shall proceed of themselves.

shall proceed of themselves - they judge, not with reference to the truly true, the truly good, the truly beautiful, but in accordance with their own mistaken ideas; great is their dignity in their self-conception, but it has no foundation in truth
terrible and dreadful: a more forceful translation would be, horrifying and terrifying, after Vulgate horribilis et terribilis. (We should note, at the time the KJV was written, the word horrifying had not yet been coined - the KJV was 1611, this word not until 1791; also, the word terrible and dreadful have lost some of their original force over the centuries)
They are horrifying, terrifying: their judgement and dignity is in their self-conception

1:8 KJV - Their horses also are swifter than the leopards, and are more fierce than the evening wolves: and their horsemen shall spread themselves, and their horsemen shall come from far; they shall fly as the eagle [that] hasteth to eat.

The horsemen, the horses, means the servants of the enmity among this vanguard
Their swiftness refers to their swiftness of their intellect, and of their tongue, their wits, their ability to quickly establish friendships and alliances. Though their intellects be swift, they use this not in the service of truth, but in the service of rhetoric, dissembling, misleading pedantry, &c.
Their fierceness refers to haughty and abusive nature, their fundamental impoliteness; though they can certainly feign civility when they so need, they are truer to their own nature inspiring a murderous mob
They are fiercer than wolves, for in the end all wolf wishes for is to fill its belly, and defend its territory; these wish for far more than that.
Their horsemen shall spread themselves - they shall go forth to occupy every corner of the earth, every station within society, people of every culture, ethnicity, occupation
their horsemen shall come from far - there is no limit to the distance they shall travel, to reach places of utmost obscurity, if in doing so they shall serve the enmity
they shall fly as the eagle that hasteth to eat - they are hungry for triumph in their cause, not the Cause, but that which is utterly opposed to the Cause, the enmity thereto; they shall not hasten to achieve their ends

1:9 KJV - They shall come all for violence: their faces shall sup up [as] the east wind, and they shall gather the captivity as the sand.

sup - Webster's (1913 ed.) defines as "To take into the mouth with the lips, as a liquid; to take or drink by a little at a time; to sip.".
As in, they shall suck up their faces as the east wind.
The KJV here is rather obscure, a better reading is the Douay-Rheims-Challoner They shall all come to the prey, their face is like a burning wind: and they shall gather together captives as the sand.
The Hebrew מְגַמַּת translated by the KJV as sup up, is a bit obscure, but apparently means something more like hordes.
violence refers to the violence they will wreak against the Cause; their prey is the Cause which they seek to obliterate
hordes (מְגַמַּת) refers to their numerosity
captives means those whose hearts and minds they shall control; as the sand refers to how numerous those under their power shall be
They shall all come for violence: the faces of their hordes are like a burning wind, and they shall gather the captives as the sand

1:10 KJV - And they shall scoff at the kings, and the princes shall be a scorn unto them: they shall deride every strong hold; for they shall heap dust, and take it.

kings - figuratively, these are the leaders of the Cause
princes - figuratively, these are the leaders of those, who while not of the Cause, at time serve the Cause without realising (the unvowed servants), for they oppose the vanguard of the enmity
stronghold - a place where the Cause is strong, where the Cause thrives, where it reigns, these must they overthrow
heap dust - in the figure, heaping up dirt or rubble beside the wall of a city or fort, so that one can climb over it. And the interpretation is, the dust is the wiles of their false arguments
take it - a prophecy, that although the Cause itself shall triumph over the enmity, and the vanguard thereof, until then many of the Cause shall indeed succumb. As to shall succumb many of those unvowed servants, for while they have something of use, they are missing in a source of strength.

1:11 KJV - Then shall [his] mind change, and he shall pass over, and offend, [imputing] this his power unto his god.

shall his mind change - a propheccy, that the time shall come when the vanguard of the enmity shall do away with whatever moderation they have heretofore displayed
shall pass over, and offend - shall exceed those little bounds they previously set for themselves
imputing this his power unto his god - who are their god? It is not meant as a literal deity, but rather the principle which motivates them, their ideology, through faith in which and by devotion to which they have their power. Or, if they do have a god, it is without doubt the pallid Pandal

1:12 KJV - [Art] thou not from everlasting, O LORD my God, mine Holy One? we shall not die. O LORD, thou hast ordained them for judgment; and, O mighty God, thou hast established them for correction.

from everlasting - without beginning, without end, beginningless and endless, yet finite in duration
we shall not die - for mind by its nature is beginningless and endless, increatable and indestructible
thou hast ordained them for judgement - meaning, the judgement of the heavenly operations post-mortem: seperations, interrogations and operations, penal, benedictive and unitive. For these have all been ordained, that which shall be done is ordained by that which has been done, for the two are one.
established them for correction - they are corrected when their hearts and minds are turned to the truly good, the truly beautiful, the truly true; to the truth of the Cause, and their vow becomes to the Cause; by penal operation they are corrected of their own self-ignorance; their sufferings are corrected in blessing; their separation is corrected in seduction unto unity

1:13 KJV - [Thou art] of purer eyes than to behold evil, and canst not look on iniquity: wherefore lookest thou upon them that deal treacherously, [and] holdest thy tongue when the wicked devoureth [the man that is] more righteous than he?

of purer eyes than to behold evil - does this mean that she does not know evil? By no means, for she knows all things. Yet her eyes are pure than to behold it desirously. Yet does she not desire it? Yes, but only as a means to some good for which it is necessary, not as an end in itself. Thus, the true meaning is: of purer eyes than to behold evil desirously, desiring as an end in itself
canst not look on iniquity - meaning the same as the preceeding, but canst adding the added element of inability - she is incapable of perceiving evil desirously, as an end-in-itself desiring, as others are capable. Yet do we not say, Whatever anyone can do, she can do; and whatever she cannot do, no one can do? This is a mystery; wise are they who can comprehend it. We are of course speaking of her here in her remaningness, not in her dividedness; there is no doubt that in her dividedness (as opposed to her dividingness or returningness), she does whatever we do, we being even they are of this vanguard of the enmity, for she is in no way other than us
wherefore lookest thou upon them that deal treacherously, and holdest thy tongue - we have said, before, and let us say again, for we can say it not enough Do not think a prophet asks this question knowing not the answer. The prophet knows already; yet there is that which we know with the lips, and that which we know with the heart. May our hearts be taught what our lips already know.
holdest thy tongue - having established your Cause, you hold it back for a while, and do not permit it to proceed instantly unto victory
wicked... righteous - this refers to those who know and follow heavenly law, against those who know not that law and follow instead the false law of usurpation; those who know and follow the truly good and truly beautiful and truly true, against those who neither know nor follow, but follow instead false goods and false beauties and falsehoods; those vowed to the Cause, against those vowed to the Enmity thereto

1:14 KJV - And makest men as the fishes of the sea, as the creeping things, [that have] no ruler over them?

that have no rule over them - who are ruled not truthfully, in goodness, which is to say in accordance with heavenly law; but rather, in usurpation, under a false law
as the fishes of the sea - the fishes of the sea obey no law, but their only law is the larger fish eats the smaller one - such is the false law of the world
as the creeping things - the Vulgate has et facies homines quasi pisces maris et quasi reptile non habens principem, and the faces of men as the fishes of the sea, like creeping things that have no ruler (men meaning people, not males). This could be a reference to reptiles such as snakes; sea snakes; crustaceans; insects, etc. Some class of sea creatures is the best reading, given the sea metaphor in this verse through to the end of the chapter. However, although the reference of the figure be uncertain, the interpretation is clear
And makest - so causing them to be. For the usurpational powers of the world have their power of appointment of the most pallid Pandal. Now, how does Pandal have his power? We may distinguish the legal basis of his power from the real basis of his power. Without doubt, its real basis is the will of She Who Reigns, by whose will he has all his power; for though he be evil, and his power be evil, it is necessary unto some great good, necessary unto blessing. As this is true without change from its beginning to its end, from his creation to his destruction. (Being quasipersonal spirit, not soul, he is creatable and desctructible.) But as to the legal basis of his power, we must make a distinction of Ages. For at the commencement of the first Age, he was appointed to Reign, by She Who Is, an appointment not only real but also legal, being made under the law of heaven. And through this power to which he was appointed, he appointed in turn others, who are the reigning Powers of this world. Though their appointment was under the heavenly law, from the very beginning they disobeyed that law; which she who appointed him knew that he and his servants would do, yet such she did as necessary to blessing. But with the establishment of the Cause, the commencement of the Second Age, his appointment under heavenly law was revoked under heavenly law; yet he refused to give up his power, and thus became an usurper. And those whom he has appointed, likewise became usurpers also on that day, and their successors are successors in usurpation. And the Cause progresses, to overthrow every usurper; and in Second Triumph the Great Usurper, the palid Pandal, he himself is overthrown, and annihilated.

1:15 KJV - They take up all of them with the angle, they catch them in their net, and gather them in their drag: therefore they rejoice and are glad.

angle - i.e. a fishhook.
all of them - who are they? The fishes of the sea, the creeping things, who lack any rule, for heavenly law, though it binds them, is as yet not applied to them. Hence, the vanguard of the enmity, seeks to ensnare them with a fishook, the hook of misleading and mistaken arguments, and gather them up in their net, their web of falsehood, and drag them inwards, into the companions of the enmity.
therefore they rejoice and are glad - and they know some success in this their task, hence their rejoicing. A prophecy.

1:16 KJV - Therefore they sacrifice unto their net, and burn incense unto their drag; because by them their portion [is] fat, and their meat plenteous.

their net, their drag, is their means of ensnarement of the many into the companions of the enmity
the sacrifice, the incense, which they offer unto the net or dragnet, is their labour and treasure which they expend in service of such ensnarement
because by them their portion is fat, and their meat plenteous - their labours are fruitful for them, like a good investment; they know success in their enmity to the Cause. A prophecy.

1:17 KJV - Shall they therefore empty their net, and not spare continually to slay the nations?

empty their net - like fishers, they empty their net and then put it out to fill it again
not spare continually - i.e., this path of theirs, they shall never cease from, or vary from, until they know that final victory which they shall never know, or until they are extinguished
nations - Vulgate has Gentes, tribes, peoples, clans, etc.
slay the nations - to slay them is figurative, to bring them under the authority of the enmity. The vanguard thereof shall not cease its work of its own accord, until it commands the adherence of every last one of every last people; yet such shall never come, since the Cause shall extinguish it before then.

Chapter 2 (20v)

2:1 KJV - I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved.

The Vulgate has super custodiam meam stabo et figam gradum super munitionem et contemplabor ut videam quid dicatur mihi et quid respondeam ad arguentem me, which I shall roughly translate as At my guardpost I shall stand, and fix my foot upon the fortifications, and contemplate that I may perceive what may be spoken to me and how to respond when I am rebuked. Douay-Rheims-Challoner says I will stand upon my watch, and fix my foot upon the tower: and I will watch, to see what will be said to me, and what I may answer to him that reproveth me. The pre-Challoner (modernised spelling) says I will stand upon my watch, and fix my step upon the munition: and I wil behold, to see what may be sayd to me, and what I may answer to him that rebuketh me.
I will stand upon my watch, I will... set me upon the tower, I... will watch to see... - What is this tower, upon which the Prophet stands in watch, to see? It is the vanguard against the vanguard, the vanguard of the Cause against the vanguard of the enmity thereto. It should be understood, not as a literal place, but as a figurative place, as a state of mind, as a perspective, a way of contemplation. From that state of mind, the Prophet is ready to receive revelation concerning this topic
what he will say unto me - this is the divine revelaiton received in this state of readiness
when I am reproved - often prophecy proceeds, through the formulation of a mistaken idea in the mind of the prophet, followed by a revelation opposing that idea; such a process is what is spoken of here.
what I shall answer - meaning, that in this state of contemplation, the prophet will have the skill to properly receive the revelation opposing some idea of theirs; they shall be able to proceed from falsehood to truth, rather than from falsehood to further falsehood, such as disheartenment

2:2 KJV - And the LORD answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it.

And the LORD answered me - the prophet, so prepared to receive revelation on this topic, received that revelation indeed
Write the vision - which is to say, make a record of what is received in the revelation
make it plain upon tables - that the prophet is to seek to convey this revelation, in as clear a means as they are able, rather than needlessly obscure it
that he may run that readeth it - meaning, that the one who reads it, may put what they have read into action (run)

2:3 KJV - For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.

For the vision is yet for an appointed time - as yet the matter of the vision is far off
an appointed time is not the best expression; the Vulgate and Septuagint speak not of a time appointed, but of a time far off. For to speak of an appointed time, may be to commit the error to assume there is a single such a time, a certain duration hence, rather than many such times, of differing durations hence, in many branches from here descending. Of course, each of these times is individually appointed, to speak in defence of the Hebrew wording. So we might say For the vision is yet for far off appointed times, even.
but at the end it shall speak - most truthfully, not at the end, but at the ends, shall it speak, which is to say, come to pass
The Vulgate has quia adhuc visus procul et apparebit in finem et non mentietur si moram fecerit expecta illum quia veniens veniet et non tardabit, which the Douay-Rheims-Challoner translates as For as yet the vision is far off, and it shall appear at the end, and shall not lie: if it make any delay, wait for it: for it shall surely come, and it shall not be slack, which is a pretty good translation (understanding that slack means delay).
This verse speaks of the nature of the prophecy of the end. We must note that whoever claims to know the day and the hour before they come is without doubt a false prophet, for in many branches from here descending the same end comes differently, and on a different day and a different hour. At the time of this prophecy, that day and hour is far off; of great durations hence, but not of one great duration, but rather many great durations. But, in the end, it shall appear, which is to say come to pass; for its coming to pass is a sign of the end, a part of the end, a stage in the end; even as the end has many parts and stages, and each of them has not one duration but rather many. and lie not/and shall not lie - which is to say, without doubt shall the prophecy come to pass.
if it make any delay, wait for it - this means to endure any setbacks in the progress of the cause, and regressions, and not to lose hope, but remember that for every two steps backward there shall be one step forward. Endure patiently these trials, for they shall pass, for it shall surely come
it shall not delay: meaning, though it delay indeed, it shall delay not any more than necessary, that there be time enough for the many worlds to have their being, for the being of the particularity of things, of those who are loved; that there be time enough for the full outpouring of blessing

2:4 KJV - Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.

The unbelieving ones—the vanguard of the enmity—those who disbelieve in goodness, in beauty, in truth, their souls are not governed rightly, even though they think themselves the best who have ever lived
But those whose deeds and hearts are just, they shall live by their faith, in the coming of that appointed time, the time of the triumph of the good
No matter how many setbacks, their faith cannot be defeated; it can only be fulfilled, or still await fulfilment

2:5 KJV - Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people:

Wine has a dual meaning. On the one hand, it represents the intoxication of ecstasy - and blesing is the heavenly wine; and the wine of the cause is that wine which looks forward to the unity of the cause and the blessing. But, wine also symbolises foolishness - it makes those blessed with the wisdom of blessing wiser; but those who lack this blessing it makes duller and more foolish. Wine brings blessedness to the sweetest of dreams - a foretaste of the three Sabbaths; but those without any favour of blessing, without even the favour of the cause, the cause which is as yet not blessing yet points toward and honours that which in the end it shall become - its sleep-inducing properties increase only their dulness and foolishnes, and prevent them from seeing the truth.
Thus, they transgress by wine, not that the wine itself is a transgression, but that wine causes them to transgress; the same wine which leads them to transgression leads others to salvation. This is on account of their nature, which is directed towards the enmity, and the vanguard thereof; not toward the cause and the blessing and She Who Is the source of both of them.
Those of the vanguard of the enmity, are pride indeed, proud in their foolishness; and the wine they drink causes their pride in their own foolishness to swell. And what of they who say, I drink not wine, nor beer, nor mead, nor cider, nor spirit? They drink not wine in the flesh, but they drink their wine in spirit.
They neither keepeth at home, meaning their desire is to conquer the entire world for their enmity, that the cause which they abhor in their hearts be finished; but, by her favour, by her promises, in this task they shall surely fail. They enlarge their desire, meaning they are forever seeking more, more conquest for their enmity. As hell, more accurately the grave, they enlarge their desire to pull ever more into the grave in which they dwell, of death to the good; for even as they acknowledge the good a little bit, they deny it as an expansive principle; they deny its sovereignity; to them, good is good, by a small amount, but not good is not as good as the truth says. They are as death, indeed, for they are dead to what is good; what they call life is just life's twilight, nearer to death than life. They cannot be satisfied, for their cause, their enmity to the true cause, is doomed, having no real purpose and no real end and existing unto no end, only as a means to an end which it is not, which is indeed its opposite. The enmity exists for the sake of the cause, for the sake of the particularity of the cause; it has no end, no value, in itself. As those lacking an end, lacking value, they are as death, they cannot be satisfied, for no satisfaction is ever possible for them.
They gathereth unto him all nations; they heapeth unto him all people - meaning, they wish their enmity to expand to encompass people of every nation and type; but this goal is purposeless and dumb. Like the murderer who says, I shall kill all people. And say to the murderer, What then when none but you are left among the living? To which the murderer replies, Then I shall kill myself. That is the nature of the vanguard of the enmity.

2:6 KJV - Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth that which is not his! how long? and to him that ladeth himself with thick clay!

all these, their victims, the victims of the vanguard of the enmity. Those whose hope and faith the vanguard has sought to slay, saying, There is no good, there is no beauty, there is no truth; these things are weak, and mortal, and soon shall be slain; such are we all doomed, and we cannot permit you to think otherwise.
take up a parable against, a taunting proverb against - but the many shall come in due course to see the foolishness of the vanguard of the enmity; the day shall come when ridicule for their foolish ways will be upon the lips of the many, and recited by small children
Woe to him that increaseth that which is not his! - they who think the world belongs to them, and belongs to their way, and is theirs to claim, and theirs which they shall claim in due course; yet it is not for them, and their way is doomed, and the world shall not be theirs. Though for now they increase, their increase shall be followed by decrease, for the world for them is that which is not his
how long? - how long until their certain downfall? We cannot say, though are hearts demand to know; for in our wisdom we know the answer is not one but many
and to him that ladeth himself with thick clay! - their foolishness is a heavy weight upon their backs, which bears down upon them; wherefore they are doomed in their way

Commentary on Obadiah

1 chapter, 21 verses total

1 KJV - The vision of Obadiah. Thus saith the Lord GOD concerning Edom; We have heard a rumour from the LORD, and an ambassador is sent among the heathen, Arise ye, and let us rise up against her in battle.

Obadiah = Abdiæ in the Vulgate.
The name of a prophet subsitutes for the name of every other prophet. (See the Unity of the Prophets.) Hence, The vision of the prophet. The vision, referring to the revelation which was received, in whichever forms in which it comes
concerning Edom - Edom here is a symbol, for the vanguard of the enmity. We should not take Edom as necessarily a reference in any way to that physical nation which once lived. It may have been, at the time of writing, they were acting as such a vanguard; but that is not to say that they were as such the day before or the day after. It may also be, that the original did not say Edom at all, but this is a corruption. It should be noted that Edom in Hebrew is very similar to red, so this may actually be a reference to the vanguard as red, rather than being of the Edomite nation. And, indeed, the vanguard of the enmity is red, for their lips are stained with the blood of their crimes, and with the wine of foolishness.
a rumour from the LORD - a rumour, more precisely news, information, etc.
an ambassador - one sent forth as an emissary of the Most Holy Cause, one who speaks the truth of the Cause and of the true nature of things, and of the truly good and truly beautiful and truly true; a faithful servant and representative and mouthpiece of the Prophets
the heathen - meaning, those who know not the truth of the Cause, but neither counted among the enmity. They are misled by the enmity from time to time, but have not sworn their devotion to it
let us rise up against her in battle - her here meaning the vanguard, so they are rising up in battle against the vanguard of the enmity. This battle is not necessarily a physical battle, although it may be; we can also read it as a rhetorical battle, a political battle, a discursive battle, etc.
So, the meaning of the passage is, that emissaries of the Cause are sent forth among the many, to turn them against the enmity; and thus they rise up against it, and turn against it, to which heretofore they have shown some allegiance, however limited