St. Peter's, is pointedly and especially directed against that particular sin. He, therefore, reminds them of the recorded instances in which that sin had brought down the divine judgment. First, in the case of Israel then in that of the Angels-and then in that of the inhabitants of Sodom and Gomorrha, who had " in like manner" given themselves over to fornication, and going after "strange flesh." This expression," in like manner," has given a good deal of trouble to critics. Certainly, even as the passage stands in our translation, it looks as if the Apostle meant to say, that the sin of the inhabitants of Sodom and Gomorrha resembled that of the angels; but that idea may be avoided, by supposing the similarity to be predicated of Sodom and Gomorrha, and the other cities; and reading as if the Apostle had said, "Even as Sodom and Gomorrha, and the cities about them, in like manner to Sodom and Gomorrha," &c. This, however, will not do in the Greek, where the expression is plain, and much stronger than it stands in our version. It is, τὸν ὅμοιον τέτοις τρόπον, after the same manner as these." And who are these? Not the cities, as must be evident to every person capable of referring to the original; for then

66

the word employed must have been feminine, and not, as it is, masculine. We are told, indeed, by some expositors, that by "these" the Apostle meant the cities, but used the masculine word because, though he spoke of cities, he meant their inhabitants; but it is really too absurd, and I think cannot be maintained by any man who reads the verse in Greek. Glassius honestly confesses that "these" refers to the Israelites, and the Angels; and does predicate a similarity of crimes; and how does he avoid the consequence which seems naturally to follow? The reader will scarcely credit it, but it is true, that this great critic tells us, that in speaking of the Israelites, and of Sodom and Gomorrha, the apostle only meant to refer to apostacy from God, and spiritual fornication.* critic who goes so far as this, must be indeed hard pressed; and becomes, in the eyes of every reasonable person, the greatest adversary of his own opinion. If it can only be defended at this rate, it had better be given up.

A

Let the unprejudiced reader reflect on these passages of St. Peter and St. Jude, and I think

*Philologia Sacra, p. 505.

he will scarcely doubt that, in the minds of those Apostles, the sin of the angels was connected with the offence of "going after strange flesh," and with the deluge; and duly weighing these passages in connexion with the arguments which have been adduced, I think he will decide that the interpretation, which I here endeavour to support, is the true one; and that the popular and prevalent opinion is

erroneous.

ESSAY VII.

THE MILLENNIUM.

The expectation of a happy period, general and threefold-origin of millenarianism-Cerinthus-Papias-judaizing—evasion of the Romanists-Justin Martyr-Tertullian and Montanism.

LESS than thirty years ago the idea of a Millennium was entertained by comparatively few members of the Christian Church; but since that time, and especially within about eight or nine years, so many publications have issued from the press that, if I were to write a dissertation on the subject, I could only repeat what may easily be found, better said, elsewhere. In this essay then I only propose to throw out a few hints on the state of opinion relative to that subject; and to notice one or two important points which have been brought into controversy.

In a certain sense, almost all Christians in the present day may be said to be Millenarians; and I am not sure that the title might not be even more extensively applied. We might almost say, that the expectation of a period of greater felicity to be hereafter enjoyed by mankind on earth, is now the general expectation of educated mankind. At all events we may say, that such a period is expected by most of those whose minds are exercised in anticipations of the future. So far the infidel and the Christian agree, however widely they may differ as to the nature and circumstances of the happiness which they expect, and as to the means by which it is to be attained.

An opinion so general, and held by such very different classes on totally distinct grounds, may be expected to take many modifications, and to shew itself in various forms and degrees; but I believe that without pretending to strict definition, we may say, that those who are looking forward with anything like settled and considerate belief, to a future period of happiness on earth, may be divided into three classes.

I. There are those who expect the perfection or the indefinite improvement of man,