the whole system of pagan darkness gradually receded before the radiance of the gospel sun. It passed by an imperceptible transition from darkness to shade, and from thence to clear light; (Zech. xiv. 6.) which yet, in process of time, gave way again to the horrible gloom of popery, not less injurious to the kingdom of Christ than the gross darkness of the heathenism which it supplanted. It is justly to be presumed then, that a like easy and natural gradation from grace to greater grace, (John i. 16.) and from light to brighter light, will introduce the highest perfection of Christ's kingdom on earth, and the reign of his saints under the whole heaven,

In the accomplishment of all the other figurative prophecies of St. John, the same method of opening the seals has been observed. Notwithstanding the commotions and troubles. of the times were so well represented by corresponding prophecies, yet for the most part the ages in which they were respectively fulfilled, did not rightly interpret the signs of the times, and the predictions were mostly fulfil

led before they were well or generally understood. (323)

(323) An instance of this we have in Gregory the great, declaiming against the title of Universal Bishop, as a sign of the near approach of ANTICHRIST, when he himself was then sitting in that seat of the scornful, and was personally the author of many Antichristian practices and innovations. See Bower's Lives of the Popes vol. ii. p. 515, 523. He was the founder of the heathenish ceremonies of popery, by directing St, Austin to adopt them in Britain.

Another instance, of prophecy fulfilled while commentators are calculating to times still remote, is the fall of the papal throne, the opening of the pit, and rise of a THIRD BEAST, and the ac tual appearance of the false prophet; all positive indications that the period 1260 is ended. In the same manner will the millennium itself, with a silent and unnoticed approach overtake the men of that time. The saints really meant in the prophe. cy, will be risen and reigning, before the world will generally admit the facts which surround them with a perpetuated series of surprising events, to be the full accomplishment of the first resurrection.

SECTION LVI.

The resurrection of Christ,—held forth as evidence of the general resurrection.-Not of a partial or

double one. The saints which arose with Christ,

-no evidence of a resurrectionary kingdom,-~ but only that Christ was risen.-The apparition of Moses and Elias had reference only to Christ's mission and death.-Promises of David to the saints,--not applicable to saints cloathed with immortality, but such as are capable of suffering and conquering by the sword-are in a state of accepted repentance, but not impeccable -are circumstantially proved to be converted Jews-and as such have an express promise of the first dominion on earth-and Christ to reign over them in Jerusalem.

X. ANOTHER argument in support of the literal sense, is raised from "the real bodily resurrection of Christ, as the first fruits of the

resurrection of the saints at the millennium," But the general idea of that text (1 Cor. xv. 23) I apprehend, is different from this. Christ is commonly considered as the evidence of the general resurrection of all mankind at the last day, when "he shall sit upon the throne of his glory, and before him shall be gathered all nations."

St. Paul himself prevents any such construction being put upon his words “Christ the first fruits," by tacking to them other words, "afterwards they that are Christ's (that is, the saints) at his coming;" that is to say, all the believers in Christ shall be raised. together at the last day. Christ himself is already risen, to afford an indisputable proof to us that the resurrection of the body is a thing not impossible, as most of the philosophers, and the numerous sect of the sadducees maintained; but that it is as certain to take place at the time appointed, as the harvest certainly follows its first fruits. The words επειτα οι χρις, afterwards they that are Christ's," means not the saints and martyrs only, but all good christians, all "that

die in the Lord," (Rev. xiv. 13,) as appears from the words with which they are in context, ev în #agɣσia aute, at his coming, that is, at the end of the world, when all will be gathered, and the whole harvest taken in.

It is remarkable that there is no notice at all taken, in this whole account of the general resurrection, of the doom of them that are not Christ's, that is, the reprobates. It is only the object of the writer to place the belief of a resurrection of the faithful unto eternal life, upon grounds of credibility, which the cavils and false dogmas of heretics should no more be able to shake. (1 Cor. vi. 14;-2 Cor. iv. 14.) But it proves nothing as to any priority of resurrection of the martyrs; nor does that appear to have made any part of the mises of Christ himself upon the subject, for he himself expressly refers our hope of resurrection to the last day. (John vi. 40.)

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Christ at his rising from the dead, was indeed accompanied by many bodies of saints which slept, (Matt. xxvii. 52,) but which at that time arose through the power of his re