of their resurrection, he is evidently speaking of the general resurrection at the end of time.  In the morning of the resurrection Christ’s members will be raised after the manner and in virtue of his resurrection,—­“the first fruits” securing the following harvest, in obvious allusion to the ceremonial law.  In the other case, when Paul says, “the dead in Christ shall rise first,” does he mean,—­before “the rest of the dead?” No, but before those of their redeemed brethren who shall then be “alive and remain;” for these “shall not prevent (anticipate) them which are asleep,” (in the grave.) That is, the bodies of the saints who have died shall be raised in glory, before those then alive shall undergo a change equivalent to that of the resurrection.  Such is manifestly the meaning of the apostle’s plain language which has no reference whatever to the millennium, not even the remotest allusion.  Nothing but a groundless preconception of the nature of the millennium will account for the sound of words taking the place of their sense in the reader’s mind, and no degree of mere scholarship can obviate this propensity of the human mind in “the things of the Spirit of God.”

Not only does the learned prelate misapprehend and misapply the texts above quoted to support his theory, but he makes a gratuitous concession, which is at once fatal to his scheme and inconsistent with himself.  He says,—­“Indeed, the death and resurrection of the witnesses before mentioned, (Rev. xi. 7, 11,) appears from the concurrent circumstances of the vision to be figurative.”  The Bishop evidently viewed the witnesses of the eleventh chapter as a company altogether different from those of whom John speaks in the twentieth chapter, (vs. 4, 5.) This is another of his surprising mistakes; for that the identical party as a moral person appears in both parts of the symbolic and allegorical representation will readily appear to any unbiassed mind by an induction of the following particulars.

These witnesses are to continue “prophesying 1260 days (years,) (Rev. xi. 3.) Then they are killed, (v. 7.) But we learn that in death they are victorious, (ch. xii. 11) They triumph “with the Lamb on Mount Zion,” (ch. xiv. 1) In a similar attitude of triumph they again appear “standing on the sea of glass, (ch. xv. 2.) They are with their victorious King, (ch. xvii. 14.) They are exhorted to retaliate upon mystic Babylon, (xviii. 6.) They are also engaged in the last campaign with the Captain of their salvation, (ch. xix. 14, 19, 20.) And at length they are advanced to thrones of civil power to “rule the nations,” (ch. xx. 4,) in fulfilment of Daniel’s prophecy and their Saviour’s promise, (Dan. vii. 27; Rev. ii. 26, 27.) The death and resurrection of the witnesses is compendiously stated in the former part of the eleventh chapter, (vs. 7-14;) but these events, epitomised again in the “little book,” are amplified in