souls in Paradise. "Blessed and holy is he that hath part in the First Resurrection. On such the Second Death hath no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years" (Rev. xx. 6),-shall reign with Him forever.

When, in I. Thess. iv. 16, St. Paul says, "The dead in Christ shall rise first," the word First does not describe the nature of the resurrection, but only the time of its occurrence. In Rev. xx. 5, the word First describes the nature of the resurrection. I. Thess. iv. 16, does not, then, explain Rev. xx. 5.

With regard to the nature of the resurrection in I. Thess. iv. 16, it is the bodily resurrection of the holy dead at Christ's final coming, and is therefore the Second Resurrection.

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The First Resurrection, the resurrection of the soul "from the death of sin unto the life of righteousness," begins in this world. This our Lord himself teaches. "He that believeth on Him that sent Me is passed from death unto life" (John, v. 24). St. Paul affirms the same truth: "Buried with Him in baptism, wherein also ye are risen, through the faith of the operation of God, who hath raised Him from the dead." Thus begun in this life, the First Resurrection is perfected when the disembodied soul enters Paradise. This fact we perceive in this declaration of St. Paul: "Ye are come to an innumerable company of angels, to the church of the first-born, and to the spirits of just men made perfect" (Heb. xii. 22, 23).

The Second Resurrection is the resurrection of the body in glory, and its reunion with the perfected soul. "The Lord Jesus Christ shall change the body of our humiliation, that it may be fashioned like the body of his glory" (Phil. iii. 21). Of this Second Resurrection, "Christ is the first-begotten," and "the first fruits." Of all the children of Adam, who have died, Christ is the only Man now dwelling in an immortal body. "Christ being raised from the dead, dieth no more; death hath no more dominion over him" (Rom. vi. 9).

This Second Resurrection Christ promises to His people: "They that have done good shall come forth from their graves unto the resurrection of life" (John, v. 29). "He which raised up the Lord Jesus shall raise up us also by Jesus" (II. Cor. iv. 14).

It was the Second Resurrection, and not the First Resurrection,

'Prayer Book, Burial Service.

Col. ii. 12.

'Col. i. 18.

I. Cor. xv. 23.

which St. Paul reached forth unto, and pressed to attain, when he thus wrote: "I count all things loss for the excellency of the knowledge of Christ Jesus my Lord, if by any means I might attain unto the resurrection which is from the dead" (Phil. iii. 11).

BOTH RESURRECTIONS TAUGHT BY THE CHURCH.

In our Prayer Book, we teach both Resurrections, and pray for them both.

The First Resurrection we teach in these words:

"With the Lord the souls of the faithful, after they are delivered from the burden of the flesh, do live, and are in joy and felicity" (Burial Service).

For the First Resurrection, we pray in the Baptismal Service for Infants, and in the Burial Service.

In the Ministration of Public Baptism of Infants, this is our Prayer for the First Resurrection:

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...

Almighty and Immortal God, . . . the life of those who believe, and the resurrection of the dead; we call upon Thee for this Infant, that he, coming to Thy holy Baptism, may receive remission of sins by spiritual regeneration, and enjoy the everlasting benediction of Thy heavenly washing."

In the Burial Service, this is our Prayer for the First Resurrection:

"O Father, raise us from the death of sin unto the life of righteousness."

The Second Resurrection we teach in the Apostles' Creed and in the Nicene. Also in the Visitation of the Sick, where, in place of the expressions in the Creeds, "the resurrection of the dead" and "the resurrection of the body," we expressly call it "The Resurrection of the flesh."

For the Second Resurrection we pray in the Collect for Easter Even, and also in the Order for the Burial of the Dead.

In the Collect for Easter Even, we pray for "our joyful resurrection from the grave and gate of death."

When, at the grave, the corpse is laid into the earth, these are our prayers:

Almighty God, we beseech Thee that we, with all those who are departed in the true faith of Thy holy Name,1 may have our per

'The Church would not say "all," did she believe in a First bodily resurrection. By saying "all," the Church rejects Millenarianism, in every form.

fect consummation and bliss, both in body and soul, in thy eternal and everlasting glory; through Jesus Christ our Lord."

"O Father, we humbly beseech Thee that at the general resurrection in the last day, we may be found acceptable in Thy sight, and receive that blessing which Thy beloved Son shall then pronounce to all who love and fear Thee, saying, Come, ye blessed children of my Father, receive the kingdom prepared for you from the beginning of the world."

REVIEW.

We will now very briefly review the foundation on which the Exposition we have now made rests for its support, that we may more clearly see a few associated truths:

1. "The Thousand Years" can never be proved to be a definite period. But, since not definite, the period is indefinite, and will remain indefinite so long as the Book of Revelation continues in the world. No definite millenarian period can ever be deduced from the indefinite term, "The Thousand Years."

2. "The souls of the beheaded" are disembodied spirits in Paradise. So are "the rest of the dead" disembodied souls. Neither class possesses bodies. Neither class has risen from the dead. Neither class is in this material world, nor ever will be.

3. The word ews, Until, does not predict any change in the condition either of the souls of the beheaded or of the rest of the dead. By the vision in Rev. xx. 1-6, eternity and unchangeableness are stamped upon the condition of each. "The souls of the beheaded" will never lose their holiness and bliss. "The rest of the dead" will never recover the happiness they have lost.

4. Words cannot adequately describe the urgent necessity there is for each one of us to have the spiritual resurrection in this world, to be now "raised from the death of sin unto the life of righteousness." To have, in the world of spirits, part in the First Resurrection, we must here partake of its new-creating power, "spiritual regeneration."

5. The First Resurrection (Second Prayer in Public Baptism of Infants) is the only preparation for the Second Resurrection. Without the First Resurrection, we cannot have the exaltation, the bliss, and the joy of the Second Resurrection.

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THE TIME OF EDWARD III.

ISTORIC transitions are not confined within strict chronological limits. Gradual as they are wont to be, the time of their beginning and ending cannot be precisely defined. They are distinguished, rather, by the season of their climax, and characterized by the central historic figure; while a margin of years is allowed for their evanishing as well as for their appearing. This is true not only of the period known as the Time of Edward III., but equally true of the Elizabethan Period, and of The Age of Queen Anne. The Augustan Period, or The Age of Queen Anne, extends over a century, although she reigned less than twelve and a half years. The Elizabethan Period includes nearly fifty years before the reign of Elizabeth began, and more than a score of years after it closed.

The period which we are to consider comprises, at least, the fourteenth century. In this period, the reign of Edward III. was far the most brilliant-perhaps the most brilliant reign that England ever knew. Winning unequalled triumphs, it also suffered unsurpassed trials. The period was no less critical than brilliant. An English scholar of large observation and mature judgment has declared the fourteenth century "the most important epoch in the intellectual history of Europe." If this was its im

portance for Europe, it was still more important for England. Whether, indeed, there should be an English nationality, whether the kingdom should be independent or tributary, what should be the language, the literature, and the civil constitution of the realm, whether Romanism should be supreme, whether Feudalism should be perpetual,-these were the questions to be decided for England. These great issues make the period one of the utmost importance in English history.

For three hundred years, the Norman conquerors had domineered over the conquered Saxons of England. The Feudalism of the Continent, introduced by the Conquest, had been extended and established. The type of Continental Christianity had also been introduced into the British Isles. And thus, at the opening of "the Middle Ages," Romanism and Feudalism had become, for England, the dominant influences. Saxon resistance had, hitherto, availed little-had, at times, even aggravated the tyranny of the conquerors. Saxon firmness and endurance had, indeed, saved the people and principles from extirpation; Saxon courage and character promised more than this. But to other than prophetic vision the fourteenth century opened portentously. Seven crusades had come, at the bidding of the Papal hierarchy, and gone, convulsing the entire world. Chivalry, serving itself and the Church, playing false and fair with the people, loyally or licentiously toward the Crown, had grown into colossal proportions. Boniface VIII. occupied the pontifical throne. "Gregory VII.," says Hallam, appears the most usurping of mankind, till we read the history of Innocent III.; but Innocent III. is thrown into shade by the superior audacity of Boniface VIII." By him, temporal as well as spiritual sovereignty was arrogantly claimed and exercised. To his arbitration, the independent (?) Kings of France and England tamely submitted their national disputes; while the very Kings who thus became vassals to the Pope, claimed complete vassalage from the people. An occurrence at Rome, in the year 1300, well illustrates the state of European affairs, civil and religious. A jubilee was decreed by Boniface. Remission of sins and plenary indulgence were promised to all who should join the celebration at Rome. Multitudes, from far and near, thronged the city. Their contributions replenished the Papal exchequer. Their devout ceremonials for thirty days seemed like the triumphal celebrations of the old Cæsars. The ambitious Pontiff led the procession, clad in imperial robes, and, for the first time, bearing two swords as emblems of his spiritual and temporal sovereignty. Little promise