these hypotheses appear to me to fail entirely in removing the difficulty. Both the resurrection of the saints and the judgment described (Rev. xx. 11), must, as we have seen, take place in the last day. If, therefore, that were a day of one thousand years, they must both occur within this thousand years, or they would not both be within the day. But the judgment is not within the same thousand years as the first resurrection; and the reader will observe in how peculiar a manner this distinction is marked. First, The ending of the thousand years is expressly noticed in three verses, 3,5,7 (the same verb Tελεoon being used in each), so that the judgment would not be within, but completely out of the period of the thousand years, even if it took place immediately after they were ended. Secondly, The judgment does not take place after the close of the thousand years; but the period described ver. 7 to 10 intervenes, and completely separates the ending of the thousand years from the beginning of the judgment. When, therefore, I consider the peculiar manner in which the Holy Ghost has called our attention to the termination of the thousand years, and that the description of the intervening season occupies nearly as large a space as that of the Millennial period itself, I feel convinced that the first resurrection and the judgment of the dead could not be represented as taking place, both of them in the last day, even if it were extended to a thousand years. Consequently, these hypotheses appear to me to fail as completely in removing the difficulty, as the foundation does upon which they are attempted to be built; and to be altogether contrary to the mind of the Spirit. I, therefore, in conclusion, again remark, that, the declarations made in John vi. 39 and xii. 48, combined with the other passages in which the term day occurs, convince me that the resurrection of the saints and the judgment described (Rev. xx. 11), must both take place in the last day; and that, as the first resurrection and that judgment cannot both take place in the last day, the former cannot be the same as the resurrection of the saints.

IX. John v: "28 Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, 29 and shall come forth, they that have done good, unto the resurrection of life; and they

that have done evil, unto the resurrection of damnation."

From the obvious meaning of this we collect, 1. That all who are in the graves will hear the same voice of Christ, and come forth at one and the same time. 2. That those of the dead who have done good, will come forth unto the resurrection of life, at the same time that those of them who have done evil, will come forth unto the resurrection of damnation. Consequently, I infer that, although the resurrection of those who have done good, will be entirely distinct as to its issue, as well as in other respects, from the resurrection of those who have done evil, yet it will take place at one and the same time,

Secondly. The resurrection of damnation or judgment, unto which all who have done evil will come forth out of the grave, cannot but coincide with the judgment of being cast into the lake of fire, which will be executed (Rey. xx. 12, 15), upon all those of the dead who are not found written in the book of life; and, therefore, the time of each must be one and the same. Consequently also the time when those who have done good, come forth unto the resurrection of life must also be the same as that in which those who are not written in the book of life, will be cast into the lake of fire; and, therefore, it must be after the first resurrection, and the thousand years, and the period described (Rev. xx. 7 to 10). Consequently what is called the first resurrection cannot be the same as the resurrection unto life, of those who have done good. [Note O.]

X. Acts xvii. 31: "Because he hath appointed a day in the which he will judge the world in righteousness, by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead."

[O.] The reader will observe, that there is precisely the same difficulty with regard to the hour in this passage, as with regard to the day in the others. Here all that are in the graves, ungodly and godly, are declared to come forth in one and the same hour. Hence those who adopt the interpretation of the first resurrection, as being the resurrection of the saints, follow the same course as that noticed above, respecting the last day. They suppose this hour also

Paul made this solemn declaration for the purpose of leading the Athenians to repent and turn from the worship of idols unto God, vers. 23 to 30. Consequently, the world which is to be judged, must include the ungodly. And as the assurance derived from the resurrection of Christ relates to the godly (Acts x. 40 to 43; Rom. viii. 11; 1 Cor. xv. 12 to 18), so the world and all men in this passage must, I conceive, include them also. Hence, the first inference from this passage is, That God will judge both the godly and ungodly at one and the same time; and, consequently, that the ungodly must be raised at the same time with the godly.-Second inference: The event described as God judging the world or all men in righteousness by Christ cannot but be the same as God sitting on the white (that is, the righteous) throne, and judging the dead small and great (Rev. xx. 11). Consequently, the time of each must be one and the same. Therefore the time in which the Lord will judge the godly, or (as described, 2 Tim. iv. 8) when he will appear, as the righteous Judge, and give the crown of righteousness to all them who love his appearing, must be the same as that of the judgment carried on by Him who sits upon the white throne, the throne of righteousness and purity, Rev. xx. 11, and not that of the first resurrection. [Note P.]

XI. 1 Cor. xv. "24 Then cometh the end, when

to signify (not a very short time, as any common mind would conceive, but) a period of a thousand years, &c. &c. This, however, has less to ground it upon than even the other, not only because an hour is a still shorter period than a day, but because the sound of the words in the first clause of 2 Pet. iii. 8, one day is with the Lord as a thousand years, seemed to give some little appearance of plausibility to the first hypothesis, whereas there does not appear to be anything upon which to ground the hypothesis that an hour may also be supposed to signify a thousand years, nor would it, I think, be admitted by any one unless his mind were brought to believe, however unconscious he may be of it, that any hypothesis may be made which is necessary to support the millennarian interpretation.

[P.] The above passage is evidently that from which the expression contained in the collect for the third Sunday in Advent is taken, which shows, as noticed in Note C, the view of the compilers of the Liturgy of the Church of England to have been that Christ will judge the world at the time of his second coming, the same time as that in which his people will be found or manifested to be an acceptable people in his sight.

he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule, and all authority and power. 25 For he must reign till he hath put all enemies under his feet. 26 The last enemy that shall be destroyed is death."

We might, perhaps, translate vers. 24 and 26 more correctly thus: 24 Then cometh the end when he delivers up the kingdom to God, even the Father (Gr. the God and Father) when he has (or shall have) put down (or destroyed) all (or every) principality, and all (or every) authority and power......26 The last enemy which shall be put down (or destroyed) is death. [Note Q.]

[Q.] The reader will observe, that I have ventured to suggest a twofold alteration in the translation of the above passage. 1. De livers up, instead of shall have delivered up: 2. Principality instead of rule. With regard to the first, the word napadw, which our translator renders, shall have delivered up, in the future past time, occurs, I believe, in seventeen other passages in the New Testament, in the same tense, in twelve of which the delivering is not past, but either takes place at the time, or is future; namely, Matt. v. 25 twice, and x. 4, and xxvi, 16; Mark xiv. 10, 11; Luke xii. 58, and xxii. 4 and 6; John xiii. 2; 1 Cor. v. 5; xiii. 3. In the five other passages the delivering has taken place before the time therein signified, Matt. xxvii. 4; Mark iv. 29; Luke i. 2; Acts xii. 4; Gal. ii. 20. 1 cannot find one passage in which it is translated shall have given up. With regard to the second word, apyn, I cannot find another passage in which it is translated rule, while it is rendered principality in Rom. viii. 38; Eph. i. 21, and iii. 10, and vi. 12; Col. i. 16, and ii. 10 and 15; Tit. iii. 1.

These principalities, authorities, and powers appear evidently to signify such as are enemies to Christ and his people; whether among men (Tit. iii. 1, see also Luke xii. 11, and xx. 20 Gr.), or among the powers of darkness, the devil and his hosts, Rom. viii. 38; Eph. i. 21, and vi. 12; Col. ii. 15; and to include also death, the now reigning king of terrors, Job xviii. 14; Rom. v. 14. All these are to be put under the feet of Jesus before he delivers up, the king, dom.

I would also observe, that the connexion between ver, 24 and 26 is much lost sight of by our having the same word (xaTapуεw) translated put down ver 24, and destroyed ver. 26. Indeed, this difficult word is translated sixteen different ways in the New Testament (See Luke xiii. 7; Rom. iii, 3, 31, and vi. 6, and vii. 2, 6; 1 Cor. i. 28, and ii. 6, and xiii. 8, twice in the same verse; 1 Cor. xiii. 10, 11, and xv. 24; 2 Cor. iji. 13; Gal. v. 4, 11.

With regard to the expression, ver. 24, ELTA TO TEMOS, Then the end, our translators insert the word cometh, probably because the word Ta is generally used to mark an order of events or things, which succeed one another. I cannot, however, find any passage, in which

From this we learn, first, That Christ is to put down or destroy all principalities and authorities and powers, which are enemies, before he delivers up the kingdom to God.-Secondly, Death is the last of these enemies, which are to be destroyed. Every other enemy, therefore, will be destroyed before death is destroyed; and after death is destroyed, there will remain no enemy, not a single hostile principality, or authority, or power, either among men or devils.-But thirdly, death, the last enemy, will be destroyed at the resurrection of Christ's people. "So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. (ver. 54.) Consequently, there

the interval of time between two events, the order of which is marked by the word era, then, is a long interval. Upon this point, however, the reader can judge for himself by referring to the following passages, which are, I believe, all in which ra occurs. Mark. iv. 17, 28, and viii. 25; Luke viii. 12; John xiii.5, and xix. 27, and xx. 27; 1 Cor.xii. 28, and xv. 5, 7; 1 Tim. ii. 13, and iii. 10; Heb. xii. 9; James i. 15. We have in this chapter two verses in which two events are noticed, which follow one another in order, but are separated from one another by a long interval; viz. ver. 23, in which the resurrection of Christ and the resurrection of his people are noticed; and ver. 46, in which the succession of the spiritual bodies of believers after their natural bodies is noticed. In each of these verses the event in the first part is separated from that which follows in the latter part by a long interval; and in each the order of time is denoted, not by the adverb Ta, but by another adverb & ITα. And we may observe, that while there is an order of succession between the three events noticed in vers. 23 and 24-namely, 1. The resurrection of Christ; 2. The resurrection of his people; 3. The end-yet the adverb ETTEITα, which is used in 23, to denote the order of succession between the first two, namely, between the resurrection of Christ and the resurrection of his people, where, as just observed, a long interval occurs; is no longer used in ver. 24, to denote the order of succession of the latter two events, namely, the resurrection of Christ's people, and the end, but is changed for Ta; as if for the purpose of marking to us that though there is a regularity of order of the three events thus noticed, yet there is not a regularity as to the length of interval; in consequence of which the adverb suited to denote a long interval (ETTα), is used in ver. 23, but is changed in 24, to Tα, an adverb suited to denote a short interval, as the above instances, I think, prove. As far, therefore, as we can collect any argument from the use of the adverbs Tirα and ITα in this passage, it would lead me to conclude, that while the interval between the first two events, namely, the resurrection of Christ and the resurrection of his people, has been, in our view, long; the interval between the last two, namely, the resurrection of Christ's people and the end, will be one, which, in our view, would be esteemed short.