was to be temporal, the earth was to be cleansed and some part of it changed to a sort of Eden or Paradise, the dead were to be raised to life and once more dwell in it.

In commenting on John 6: 31, Mr. Paige quotes the following from Lightfoot: "Many affirm that the hope of Israel is, that Messiah shall come and raise the dead, and they shall be gathered together in the garden of Eden, and shall eat and drink, and satiate themselves all the days of the world; and that there are houses built of all precious stones, beds of silk, and rivers flowing with wine and spicy oil." Again, They looked, as hath been already said, for the resurrection of the dead, at the coming of the Messiah." Take one instance: "R. Jeremiah said, when I die, bury me in my shirt, and with my shoes on, &c., that when Messiah comes, I may be ready dressed to meet him." Much more might be added to this testimony of Lightfoot, but this is sufficient to prove that the Jews believed that a resurrection would take place at the coming of the Messiah. This, without the least doubt, was Martha's opinion; but did Christ sanction it? If he did, he sanctioned a falsehood, for no such thing has yet occurred. If we carefully examine his conversation with Martha, we shall see that he did not countenance her views, but that, on the other hand, he corrected them in language well suited to the sad events which had brought him to Bethany. He did not dispute with her rudely, but mildly said, "Thy brother shall rise again." That is, he shall return again to mortal life. In this she understands

him to refer to the resurrection, which she believed would take place in the days of the Messiah. Jesus immediately goes on to correct this false sentiment, by saying, I am the resurrection and the life: he that believeth in me,though he were dead, yet shall he live: and whosoever liveth and believeth in me, shall never die. Believest thou this? The sense of which is this: Martha, call home your anxious and curious thoughts, and trust in me. You believe there will be a resurrection or renewal of life in the days of the Messiah ; I am the Messiah; you desire that your brother may be immediately restored to life; but be content with this, "I am the resurrection;" all that you are to this,"I expect of the resurrection or return to life, and the glory and happiness connected with it, is contained, completed, fulfilled in me. Understand me, I do not now speak of a return to being in some future time, but I mean that he who lives and believes in me shall never die. Already he has begun to live immortality by faith. The body only is subject to death; the soul does not die. It may, indeed, by sin and unbẹlief, be shrouded in the shadows of death, and feel the chilly influence of the pale king, but its essence is, in its very nature, immortal; and it contains in itself the elements of undecaying felicity. Do you feel and believe this as you ought, Martha? If so you ought not to be so anxious and sorrowful about your brother. Had you attended to my instructions on this subject as you ought, you would now be full of consolation and hope.

"If this view of the subject be not correct, then

does Christ employ language strange and inexplicable. Martha tells him that she has not a doubt that her brother will rise at the last day; and he, admitting and approving the sentiment, replies, 'I am the resurrection and the life,' intimating, on this construction, that what she said was very true, that at the last day he should raise her brother to an immortal life. He then proceeds, advancing in some way upon what he had just said, and informs her that all the dead shall live again, and that no living person shall die forever. But upon this view of the passage, what has he said but what Martha had already told him that she knew? For surely if she knew that Lazarus should rise again at the last day, she must, upon the same grounds, have known that all the dead would also arise at the last day, and that no living person would die forever. This view of the subject seems, in fact, to be precluded by the question which Christ immediately proposes, Believest thou this? Can we suppose he would spend so many words to tell Martha what she already knew? and then, after all, ask her whether she believed this?"*

ACTS 2: 34. For David is not ascended into the heavens.

What did the apostle mean by this language? Did he intend to say that David had not been raised from the dead, and was consequently destitute of a conscious existence? Whatever he may have meant, it has been supposed that his language constitutes a strong proof of a simultaneous resurrection, and that

* Bush on the Resurrection, p. 247.

all others will remain, after they die, with David, in an unconscious or unraised state, till the great rising day, called the general resurrection. But to come to a right understanding of the apostle, we must for a moment glance at the context. We must remember that he uttered this passage on the day of Pentecost, when thousands were made to see that Christ was the true Messiah, and that the object of his mission was very different from what they had supposed.

Christ had been rejected and put to death as an impostor, because he did not answer the popular ideas of the Messiah. The general expectation was, that he would be a mighty conqueror, a wise sovereign, and a magnificent prince; that he would deliver Israel from foreign oppression, extend his dominion over all the nations of the earth, and seat himself firmly on the ancient throne of David, from which would proceed, ever after, the laws that should govern the world; and as he did not meet this expectation, he was rejected in spite of all the wonders wrought by his hand.

On the day of Pentecost, Peter reasoned with the people, and out of the Scriptures proved that Christ was the true Messiah, though they had not received him as such. He pointed them to his resurrection, and showed from the Psalms that David had spoken of this very event. "For David speaketh concerning him, I foresaw the Lord always before my face; for he is on my right hand that I should not be moved: therefore did my heart rejoice, and my tongue was glad; moreover, also, my flesh

He says,

shall rest in hope: because thou wilt not leave my soul in hell, neither wilt thou suffer thine holy one to see corruption."

Again: All the people considered that David had been a great king. Peter took advantage of this fact, and produced David's own testimony, that Christ would be a sovereign prince, vastly superior to himself. "Men and brethren," said the apostle, "let me freely speak unto you of the patriarch David that he is both dead and buried, and his sepulchre is with us unto this day. Therefore, being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne, he, seeing this before, spake of the resurrection of Christ, that his soul was not left in hell, neither did his flesh see corruption. This Jesus hath God raised up, whereof we all are witnesses. Therefore, being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this which ye now see and hear."

Here take particular notice of the expression, "being by the right hand of God exalted." Does this not have direct reference to the words of the Psalmist,"Sit thou at my right hand, till I have made thine enemies thy footstool? Ps. 110: 1. And does this not plainly imply that David expected that Christ would be exalted to a place of regal power in the Messianic kingdom, where he would reign till all his enemies should be made subject to his authority? Peter, in his first epistle, third chapter, and twenty-second