we be ever with the Lord." According to Mr. Sharp's system, the clause inserted in brackets would have been necessary to prevent misapprehension; since for want of such explanation the whole appears to be declaratory of one only resurrection, in conformity with all the other doctrinal parts of scripture. If St. Paul had really meant to deliver a different doctrine, and positively teach a double resurrection, he could not have omitted giving some item of such a meaning, by such an explanatory reminiscence, or a quotation of some former prophecy, or a reference to some revelation afterwards to be vouchsafed; in which this new doctrine should be more expressly declared. But not having done so, his account of the resurrection has been generally applied only to the end of the world. (311)

(311) The words ημεις οι ζωντες οι περιλειπομενοι “ we which are alive, and remain," are repeated twice, and are the only ones in the whole passage which afford any handle for the contrary argument. But that the apostle does not mean to include bimself in this number, is evident. This is his usual manner of speaking of christians of all ages of the world, and does not refer to himself and his friends then living, (for they have all slept) and much less to the martyrs raised from their sleep of death, and living again with him in immortality, when the sound of

In vol. ii. p. 426, it had been asserted that "the idea of a real resurrection at the millennium must be given up for three strong rea

the last trumpet awakes the general dead. So in 1 Cor. xv. 51, 52, he says, "we shall not all sleep, &c.-but wɛ shall all be changed," that is we that have not yet slept. See Whitby's. note here.

With great reason St. Jerome roundly affirms, (Ep. Tom iii. f. 66.) that the apostle by these words cunctam prima et se• cunda resurrectionis excludit fabulam, cuts up the whole fable of a first and second resurrection. It is well observed by the greek Scholiasts, says Whitby, 1 Thess. iv. 18, that the apostle speaks these words Huus oi (wrtes, "WE which are alive c," not of himself, but of the christians that were to be remaining alive at the day of judgment,—and so say Chrysostom, Theodoret, Occum enius, and Theophylact. For he never expected to live till that time, nor yet to be raised 1000 years before other christians, but along with the church in general. "He that raised up the Lord Jesus, shall raise up us also by Jesus, and shall present us WITH You," Phil. iii. 11.

If the words "WE which are alive and remain," had been meant to bear any uncommon sense, which would not strike any but very curious and deep thinking readers, a note of explanation would certainly have been given along with them, to fix them firmly upon the saints of the first resurrection as the right owners, without such an help it naturally occurs to us, that these are the good christians of those last days, upon whom the day of judgment shall come. Having not passed through the grave and gate of death, they are caught up into the air, (as Elijah 3 K

VOL. III.

sons &c."-upon this passage Mr. Sharp has remarked, "none of these reasons are strong enough, to set aside the literal promises reveal

had been,) where the great and necessary change (1 Cor. xv. 51.) passes upon them; and they are joined by the dead in Christ raised first, of whose resurrection they will be living witnesses. The reason why the dead in Christ shall rise first, may be that all the faithful and blessed, those now still alive, and those now rising first,-may be snatched away from the horrors of the ensuing conflagration, in which the wicked will meet their death, and only be raised again to experience the greater terrors of the second death.

In this place there was a very fair opportunity, not to say a necessity, for the apostle to speak out plainly of the double resur Yet he has said not a word of any such thing.

rection. And the same silence is still more remarkable in 1 Cor. xv. where he treats more at large upon the subject, and defends this essenti al article of the christian faith, the resurrection of the dead, against the objections of philsophical infidels. Yet there also, his whole discussion is totally clear of any intimation of a first. resurrection, the privilege of the saints, All he asserts amounts only to this." That Christ having been actually raised, is a pledge and assurance of resurrection to us. That both the good and the evil shall rise, each to their respective allotments; for as in Adam all died, even so in Christ shall all be made alive. But in this order, viz. that Christ alone✶ rose first, as the first fruits un der the law preceded the general harvest, afterwards in due

* Of the bodies of saints which arose in mere confirmation of the fact of Christ's resurrection, I shall have occasion to speak afterwards.

ed in holy scripture."-This is undoubtedly true, if any such promises can be pointed out. The literal promises of a general resurrection from the dead, are full and clear, beyond all reasonable question, but such promises of a double one I have never seen. To the above remark Mr. Sharp adds, "though we are promised an eternal and heavenly kingdom, this does not exclude the promise that has been given us of an earthly kingdom."-Of the earthly kingdom of the saints no question is to be made. The only point in doubt is, WHO THESE SAINTS ARE?-Mr. Sharp decides the controversy peremptorily, by the text of St. John, Rev. xx. 4, understood

time, they that are Christ's shall all rise likewise." But when? at the millennium partly? and partly at the end of the world? No-“at his coming," that is to say, all without material exception, only at that time, according to Christ's own express words, John vi, 39. I will raise it up at the last day!"

66

Speaking here expressly of the order of the resurrection (or resurrections, if there be two or three,) the apostle must have said something of the resurrectionary kingdom of the saints if he had known of it; but for me to put it into his mouth whether he will or not, is like the infidel minute philosopher, who obliged our Saviour to say-" hang all the law and the prophets !" Matt, xxii. 40.

strictly in the literal sense; which as peremp~ torily opens itself to me in the figurative sense, and leaves the doctrine of the resurrectionary kingdom to seek its own support from other quarters. That other text in Daniel vii. 10, wherein, as Mr. Sharp contends, the immortal subjects of this millennial kingdom (or the saints and martyrs raised from the dead) are figuratively represented by the fiery stream, cannot surely, without strong collateral proof, less figurative and more decisive than itself, support any first resurrection of martyrs at all; or even prove that the martyrs are therein alluded to, and are the saints which are to possess the kingdom.

Other "saints of the Most High" may be very conveniently provided, without any outrage of the laws of nature, or of the wise oeconomy of God's ordinary government of the world, or any inconsistency with the declared conditions and state of the probation of mankind. And all this will be indeed in perfect conformity with express promises of God, and the most particular prophecies, repeated a thousand times, and exposed to view in almost