speak thereof, because some men's opinions were perverted by the speeches of the heretics, and they understood not the appointment of God, and the mystery of the resurrection of the just, and of the kingdom. (Lib. 5. cap. 31.) And again he says, "that some of those who are thought to have believed aright, do go beyond the order of the promotion of the just, and know not the methods of their training up,—or being exercised to incorruption, having in themselves heretical senses (of this matter). For the heretics, despising the formation of God (i. e. the body framed by him) and not receiving the salvation of their flesh, (or not believing that it shall be saved,) say, that as soon as they are dead, they transcend the heavens, and the Maker of them, and go to that mother or father which they have feigned to themselves; they therefore, who reject, as much as in them lies, all resurrection of the flesh, what wonder is it that they know not the order of the resurrection ?" This order, with the method by which we are exercised to incorruption and the enjoyment of God, he afterwards declares to be this, (cap. 32,)" that our first resurrection is the beginning of incorruption, by living in which kingdom they who are worthy so to do, by little and little do acccustom themselves to enjoy God. And that the just man thus raised (cap. 35,) shall truly exercise or fit himself for incorruptibility, and increase and flourish in the times of that kingdom, that he may be made capable of the glory of the Father." And a third time (cap. 36,) that man being renewed and making such progress to incorruption that he cannot now wax old-then they who are worthy shall ascend to heaven."

"Justin Martyr being asked by Trypho whether he believed that Jerusalem should be rebuilt, and the Christians should be gathered together there with Christ and the patriarchs and the prophets, answers thus: "I have before confessed unto thee that I and many others are of this judgment;" adding, that he therefore embraced this doctrine, because he chose not to follow men or their doctrines, but God; and telling Trypho, that if the Jews had met with any who did not confess this, but blasphemed the God of Abraham, Isaac and Jacob, he was not to esteem them Christians, though they were called Christians. For I and all Christians that are entirely orthodox, do know there will be a resurrection of the flesh, and a thousand years in Jerusalem, built, adorned, and enlarged, as the prophets Ezekiel, Esaias, and others have confessed." Now, by comparing of these words with what before was spoken

by him of the Gnosticks, and the following branches of that heresy, the Marcionites, the Valentinians, Basilidians, and Saturnilians, it will be evident that Justin Martyr speaks here especially of them. For,

"1. There you will find him saying of those heretics, that they taught men to blaspheme the God of Abraham, Isaac, and Jacob. And here, that some of them who did not own the millennium were men who dared to blaspheme the God of Abraham, Isaac, and Jacob.

"2. There you will find them expressly styled the Marcionites, Valentinians, Basilidians, and Saturnilians: here you will find them generally described by this character, that they say there is no resurrection of the dead; but that as soon as they die their souls were received into heaven, as Irenæus before noted of those deniers of the millennium, and as is certainly true of all the heretics here mentioned; for the Marcionites denied the resurrection of the flesh, and held, that the soul only should be saved. Basilides denied the resurrection of the flesh. (Danæus in Aug. de Heres. c. xxii. f. 100 b.) The Saturnilians said, that there would be no resurrection of the flesh, because the body would not be saved. The Valentinians denied the resurrection of the flesh, saying, that our souls only, not our bodies, were redeemed by Christ. (Dan. ibid. c. 4, f. 60 b. Ibid. cap. 11, f. 79 a.) Moreover, he promises to write a book against these deniers of the millennium, which, what it should be, except his book against heresy in general, or against Marcion in particular, I do not know.

"3. There he declares, that true Christians did in nothing communicate with these men, as knowing they were Atheists, (i. e. wicked) ungodly and unjust; and here he forbids Trypho to account them Christians, saying they no more deserved that name, than the Sadducees, and other heretics among the Israelites, deNow let it be considered,

served the name of Jews. "1. That this doctrine was owned in the first ages of the church by the greatest number of the Christian clergy, as is confessed by Eusebius, that by the confession of St. Jerome, many ecclesiastical men and martyrs had asserted it before his time, (H. Eccle. 1. 3. c. 39—in Jer. 19,) and that even in his days it was the doctrine, which a great multitude of Christians followed, (Proem. in lib. 18, Com. in Esa.) that it was received not only in the eastern parts of the church by Papias, Justin, Irenæus, Nepos, Apollinarius, Me

thodius, but also in the west and south by Tertullian, Cyprian, Victorinus, Lactantius, and Severus, and, if we may credit Gelasius Cyzicenus, by the first Nicene Council.

"2. That these men taught this doctrine, not as doctors only, but as witnesses of the tradition which they had received from Christ and his apostles, and which was taught them by the elders, the disciples of Christ, which pass among the Romanists for authentic works of apostolical tradition.

"3. That they pretend to ground it upon numerous and manifest testimonies both of the Old and New Testament, and speak of them as texts which would admit no other meaning, and which they knew to have this meaning; and then let any Romanists shew anything of a like nature for any article pretended by the church of Rome to be derived from tradition to them."

ANOTHER COURSE OF LECTURES ON THE SCRIP

TURAL CLAIMS OF THE PEOPLE OF ISRAEL,

SUGGESTED BY A FRIEND.

1. The importance of the subject in its bearing on the Divine glory, the present duty and future hopes of the church, and the spiritual welfare of the Christian. Psalm cxxii. 6-9. 2. The literal interpretation of prophecy; its historical warrant, true limits, and spiritual character, with remarks on figurative language, symbolic prophecies, and analogical applications. Luke xxiv. 25, or Hab. ii. 2, or Isaiah ii. 5. Compare 1-4. 3. The covenant with Abraham, its distinct parts, its past earnests, present continuance, and completed fulness in the glory of Israel. Gen. xviii. 7, 8, or xxii. 15—18, or Micah vii. 20, Luke i. 54, 55.

4. The covenant with David, its typical earnests, temporary suspension since the first captivity, and its accomplishment in Christ's visible kingdom. Jer. xxiii.5-8. Ps. cxxxii. 11—14. 5. The first restoration from Babylon, partial, temporary, a re

viving in bondage, its special design, and contrast with the promised glory. Neh. ix. 36-38.

6. The new covenant in its bearing on the prospects of Israel, sealed by Messiah's death; the conditional promises assured by his sacrifice to his people Israel. Rom. xv. 8, or Jer. xxxi. 31-37.

7. The present dispersion of Judah, a moral warning to the Gentiles, a fulfilment of literal prophecies, a sure pledge of their final return. Rom. xi. 11, 12.

8. The miraculous nature of God's dealings with Israel, and its bearing upon their future prospects. Micah vii. 15, Psalm cxlvii. 20.

9. The restoration and conversion of Judah. Isaiah xi. 11-16. 10. The restoration and conversion of Israel. Hosea iii. 4, 5. 11. Jerusalem, its past history and promised glory. Matt. v. 35; xxiii. 37-39. Psalm cxxxii. 13, 14.

12. The signs of Israel's approaching redemption. Ps. cii. 13—15. 13. The coming of the Messiah and its connection with Israel's glory. Acts iii. 19, 20, (compare original). Zech. ii. 10,11; xiv. 4-9.

14. The practical lessons to the Gentile churches. 2 Peter iii. 13, 14. Rom. xi. 19-25.

POSTSCRIPT.

THE Author has pleasure in referring to a work that has only just been published, and come under his notice; "Isaiah unfulfilled; being an exposition of the Prophet, with new version and critical notices: by the Rev. R. Govett, jun." He has not had time minutely to examine it, but he is thankful to see the attention of able students of Scripture directed to the yet unfulfilled prophecies of Isaiah, and sees much in this work in accordance with his own views. Mr. Govett states his "endeavour to be to point out, where the prophecies resembled in the main the state of Jerusalem and Judea in the days they were delivered; next the points in which they obtained a partial completion at the first Advent of the Saviour; and still more fully to explain those prophecies which yet expect their complete developement in the times preceding, attending, and succeeding his return."

June 16, 1841.