Coming back from the world of spirits for such a purpose as this, these raised saints no doubt would dispel all reasonable incredulity, by affording to their pious friends substantial and convincing proofs (for Christ had done the same,) that they were not fantastic illusions of the sight, or mere spectres only, but the very bodies and souls of their departed friends, now as really alive, as they had been

Mr

mortal sight, when the expence of such a miracle can be well spared. It is not easy to assign any cause more probable or worthy of an apparition from the dead, than that I have proposed. If it was really in evidence of a kingdom of raised saints of which these were the first fruits, it has totally failed of that end, having never I believe been before so applied. But the resur rection of Christ has been constantly applied to the end designed, viz, as a principal evidence of the general resurrection. Sharp supposes these saints to be the ancient prophets, but we have no authority for that opinion, and they seem rather to have been saints personally known, and but lately alive in Jerusa lem. If not so, it would have been at least declared who they were, as that needful information is actually given in another similar case. Luke ix. 30. "St. Matthew, (as Whitby re marks) doth not say as St. John doth, that many souls livedbut that we wμara many bodies of those that slept, arose from their His words must therefore be understood of a graves.

true and proper resurrection, but it cannot be from hence inferred that the words of St. John bear the same sense." Whitby Millen, ch. iii,

certainly dead and buried. If other opportunities of inculcating the doctrine of the first resurrection, and the reign of the saints and martyrs for 1000 years on earth, had not offered themselves to the inspired writers of the New Testament, here surely was one which could not possibly have been passed by in total silence; but this fact would have been exultingly and often referred to, in proof of a doctrine so comforting to the saints. (1 Thess. iv. 18.) But no such edifice is built, by any apostolical writer, upon this unsubstantial foundation. The saints themselves had no sooner answered the specific purpose of heaven than they instantly disappeared, as the spirit of Samuel vanished from the sight of Saul, while the last sounds of the dreadful message he bare were yet vibrating on the ear of the affrighted king,-" Tomorrow shalt thou and thy sons be with me!" They staid not to reply to any interrogatories. They gave no insight into the secrets of the invisible state, which human curiosity so much desires to pry into. They told not whither they were going, nor when they would return, but gave most probably a silent but full and ef

fectual attestation to the important fact that Christ was risen !

Our divine Lord, indeed, the author of life, and himself the resurrection from the dead, took more explicit and laborious pains to overcome the incredulity of his disciples, because they were to be the witnesses of this principal fact to the world at large. To them "he shewed himself alive after his passion, by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God." (Acts i. 3.) After this, he ascended to heaven in their sight, and it was then revealed to them that his coming again would be in the same manner. The time of his coming was soon after this also revealed explicitly, and positively fixed to the end of the world. "Whom the heavens must receive," says St. Peter, "until the times of restitution of all things." (Acts iii. 21.)

There does not appear, then, in the resurrection of Christ, or the circumstances connected with it, any ground for the opinion

that the saints will rise 1000 years before the rest of the dead. The only just inference from it is, that as some rose along with him, or shortly after, in proof of his resurrection, and his power to raise the dead, which he had laid claim to during his life time, so at the last day, "all that are in their graves shall hear his voice, and shall come forth" with their bodies, in which they had been individually known in their life time.

The translation of Enoch and Elijah argues nothing with respect to their present state, or in proof of their future appearance any more in this world. Of Elijah, we read in the gospel history that he did personally appear together with Moses "in glory," or a glorified state, at the transfiguration on the Mount. (Luke ix. 30;-Mark ix. 4;—Matt. xvii. 3.) But the conversation there held was not concerning the first resurrection and reign of saints, but of the redemption of the world by the approaching death of Christ, their Lord and Redeemer, and ours. Neither is this appearance of persons from the other world ever alluded to by any inspired writer, in support

of any such doctrine. Of Moses and Elias, we have not the least intimation given any where in scripture that they will ever appear any more in this world, and we are sure that no occasion of equal importance ever can occur again, to require their presence and ministry in their immortal bodies; as the Jews expected Elias to come, but which expectation (founded upon an express prophecy (Malachi iv. 5), and confirmed by our Lord himself) was nevertheless figuratively fulfilled by one like Elias, that is, by John the Baptist. This is a very strong reason to suppose that the resurrection of the martyrs will be in like manner figuratively fulfilled, by other saints like them in spirit and manners, even the converted or spiritually raised "sons of Jacob and Joseph;" at that time burning with a religious zeal, and perhaps a military glory (in that warlike age) for the Lord of Hosts, “to execute the vengeance written, and to bind their kings with chains, and their nobles with links of iron."

But Mr. Sharp maintains, that "without a literal resurrection of saints to take the king32

VOL. III.