is as the dew of herbs." This resurrection of the righteous is here contrasted, in its happy nature, with what immediately follows. For while they are said tranquilly to arise, and are called to "awake and sing" in holy joy, it is added, "And [or, but'] the earth shall cast out her GIANTS:"-for so it appears the word here translated "dead" ought to have been rendered.-Our translators in this, as in some other cases, not perceiving the idea of the text, but certain that the Rephaim must be dead, since the earth is called to cast them out, made that substitution which doubtless must have appeared to them most distinct, but which does not convey the precise idea of the Original. In almost every other instance, this word has been translated giants, (as in Deut. ii. 20. Josh. xii. 4. Į Chron. xx. 4, 6, 8;) and appears always to signify men either tall in stature or great in crime. When therefore they are to be "cast out" of the earth at the period of the Millennium, in contrast to those who shall awake and sing," it may be viewed as confirmatory of the opinion that the "some" who shall awake to shame and contempt are the giants in crime→ the pre-eminently wicked.

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We meet these Rephaim, or giants, in another prediction, by Isaiah, of the overthrow of the King of Babylon: "Hell from beneath," says the prophet, "is moved for thee, to meet thee at thy coming. It stirreth up the giants for thee, even the chief ones of the earth." Is. xiv. 9. Although the prophet, in some parts of the prediction, seems to connect it with the fate of ancient Babylon, there are many circumstances which determine its general application to the last Antichrist. In the third verse, we are expressly told that it shall come to pass in the day that the Lord shall give the house of Israel rest from their sorrow and fear, and from the hard bondage they are made to serve. At the destruction of this power "the whole earth is at rest and is quiet, they break forth into singing." ver. 7. His pride and blasphemy are also just what is predicted of Babylon the Great, the Mother of Harlots: "For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God.... I will ascend above the heights of the clouds; I will be And as in the paslike the Most High." ver. 13, 14. sage already noticed the giants are "cast out" of the

earth at the Millennium, so it is remarkable that here not only does hell stir up the giants for this wicked king, but a similar fate is predicted for himself: "All the kings of the nations," continues the prophet, "even all of them liê in glory, every one in his own house. But thou art cast out of thy grave, like an abominable branch, and as the raiment of them that are slain, thrust through with a sword, that go down to the stones of the pit, as a carcase trodden under foot. Thou shalt not be joined with them in burial, because thou hast destroyed thy land, and slain thy people." ver. 18-20. In referring to the war of the Antichristian nations, immediately before the Millennium, (Rev. xix. 20,) we have already seen that "the beast was taken, and with him the false prophet that wrought miracles [or wonders] before him....these both were cast into a lake of fire burning with brimstone." And although the bind ́ing of Satan, and casting him into the bottomless pit, during the Millennium, does not seem to include his condemnation to this place of misery, yet the same portion awaits him after it; and when the nations which go up on the breadth of the earth, and compass the camp of the saints about, and the beloved city, have been devoured by fire from heaven, "the devil that deceived them was cast into the lake of fire and brimstone where the beast and false prophet are" during that happy time. Rey. xx. 10. But. if this king of Babylon, spoken of by Isaiah, be indeed the same Antichrist who is, in John's vision, "cast into a lake of fire," while those who will be his associates in the last great conflict are slain, and "all the fowls of heaven are filled with their flesh," then it appears this place of torment is to be upon the earth, and within the view of men, for the prophet says, "Yet thou shalt be brought down to hell, to the sides of the pit. They that see thee shall narrowly look upon thee, and consider thee, saying, Is this the man that made the earth to tremble, that did shake kingdoms; that made the world as a wilderness ?" ver. 15-17. So, also, in the close of this prophecy, Isaiah gives a similar but more distinct prediction of this place of punishment, in connection with the Millennium: "For as the new heavens and the new earth which I will make shall remain before me, saith the Lord, so shall your seed and your name remain. And it shall come to pass,

from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord. And they shall go forth and look upon the CARCASES of the men that have transgressed against me; for their worm shall not die, neither shall their fire be quenched and they shall be an abhorring unto all flesh." fs. lxvi. 22-24. Thus will be displayed the divine indignation against sin, in the visible punishment of those sq raised to shame and contempt: "For Tophet is ordained of old; yea for the king it is prepared; He hath made it deep and large; the pile thereof is fire and much wood; the breath of the Lord like a stream of brimstone doth kindle it." Is. xxx. 33.

-Nor will this view of those pre-eminently wicked, "the giants" in depravity, being raised to shame and contempt, at the commencement of the Millennium, appear inconsistent with the more general statements of the holy character and happy state of those who shall enjoy the First Resurrection, when we attend to instances of a similar kind in Scripture. Thus, in Eccles. iii. 20, it is said, "All go unto one place. All are of the dust, and ALL turn to dust again." But this cannot be understood as including absolutely the whole human family. For, besides the translated two who went direct from earth to heaven, we know that " we shall not all sleep," but that some shall be " alive and remain unto the coming of the Lord," who, being changed, shall be rendered incorruptible and immortal. But these excep

tions do not affect the great truth uttered by the Preacher, that all die, and being buried moulder in the dust. Another similar instance occurs in the statement by the apostle Paul of the order of the resurrection, in which he overlooks altogether that of certain saints immediately after Christ had arisen: "And the earth did quake, and the rocks rent," narrates the evangelist Matthew, in his account of the Saviour's crucifixion, "and the graves were opened; and many bodies of the saints which slept arose, and came out of the graves AFTER His resurrection, and went into the holy city, and appeared unto many." Matt. xxvii. 51-53. Yet the apostle, speaking expressly of the order of the resurrection, (1 Cor. xv. 23,) wholly overlooks these, although the evangelist says they were many: "Every man in his own order," says the apostle, "Christ the first

fruits, afterwards they that are Christ's at His coming." Although, in reality, they were "many," yet the number of these saints who arose immediately after Christ's resurrection was still small compared with that of those who "are Christ's at His coming, and therefore no mention is made of them. So, in speaking of the Millennial period, the prophet Isaiah (lx. 21) says, "thy people also shall be all righteous;" although speaking elsewhere of this period, he informs us, that "the sinner being an hundred years old shall be accursed." Is. lxv. 20. Thus, then, may there be some raised to shame and contempt, without affecting the general truth, "Blessed and holy is he that hath part in the First Resurrection, on such the second death hath no power," being " accounted worthy to obtain that age and the resurrection from amongst the dead."

But there is an additional circumstance mentioned by John, in his description of those who are the subjects of the First Resurrection. They not only "lived," and were "blessed and holy," but he also informs us "they shall be priests of God and of Christ, and shall reign with Him a thousand years." By inquiring, then, to whom these privileges are assigned in other parts of the Divine Word, we shall derive farther confirmation of the views now maintained. Here it is proper to remember, that, although the affairs of this world are represented (Heb. i. 14) as being put by God under the ministration of angels, yet the angels hath He not put in subjection the world to come, whereof we speak." Heb. ii. 5. To His apostles the

"" unto

The Examinator in the Instructor (p. 528) quotes Paul's statement (Heb. vi. 5.) of the condition of those who should fall away after having "tasted the good word of God, and the powers of the world to come," in order to show that the apostle "speaks of that age to come as already commenced, and as already come." But if at that time it had already come, how could the apostle speak of it as still future, as being still "the world to come ?" There is an obvious distinction between the age itself and the "powers" which shall be enjoyed by those who are "accounted worthy" to obtain it. And, while the age itself was yet distant, in the apostolic times, "gifts" were enjoyed which may perhaps be regarded as a foretaste of the superior powers" to be enjoyed in "the world to come. The apostle in the passage, quoted above, expressly tells us that the world to come is not put in subjection to the angels, but this cannot apply to the present age: "Are they not all ministering spirits," asks the same apostle," sent forth to minister for them, who shall be heirs of salvation ?" Heb. i. 14.

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Saviour said, “Ye are they which have continued with me in my temptations, and I appoint unto you a kingdom, as my Father hath appointed unto me, that ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel." Luke xxii. 28–30. When will this gracious reward be received if not during the Millennium? Or will the distinction of the tribes of Israel be maintained in the future state? This promise of royal authority, thus made by the Saviour to His apostles, is extended by them to other saints as their future reward: "I endure all things for the elect's sake," says Paul, "that they may also obtain the salvation which is in Christ Jesus with eternal glory. It is a faithful saying, For if we be dead with Him we shall also live with Him. If we suffer, we shall also reign with Him." 2 Tim. ii. 10-12. And again, anticipating the glorious privilege for himself and all believers, he exclaims, "Henceforth there is laid up for me a crown of righteousness, which the Lord the Righteous Judge shall give me at THAT DAY,* and not to me

* Here the apostle, as if to mark that this crown is to be received at "the times of the Restitution of all things," adopts the very form of expression so often used by the prophets in reference to that period-"at that day," when no particular day has been mentioned. In a preceding chapter also he uses the same expression as applied to the period of Christ's return: "For I know," says he, "whom I have believed, and am persuaded that He is able to keep that which I have committed unto him against that day." 2 Tim. i. 12. In that chapter too he prays for Onesiphorus, whose bounty he had experienced, and whose countenance he had received, while in bonds for the name of Jesus. In the spirit of love and of gratitude, the apostle prays, "the Lord grant unto him, that he may find mercy of the Lord in that day." 2 Tim. i. 18. To the same period the apostle Peter refers, and probably more particularly to the First Resurrection, when he says, we have also a more sure word of Prophecy, whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until THE DAY dawn, and the day-star arise in your hearts. 2 Pet. i. 19. This can be no allusion to the period of their conversion, as the epistle is only addressed to those who had already" obtained like precious faith" with him. But it is worthy of remark, how judiciously and appropriately these allusions to "that day" are made. Although, when understood, they have a pleasing effect; to many, such allusions would have been incomprehensible. But this, Paul must have known, could not be the case with him who "from a child had known the holy scriptures" of the Old Testament; (2 Tim. iii. 15.) and Peter addressed those who gave heed to that "sure word of Prophecy," from which his allusion was derived.

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