reins of empire till this dreaded tyrant, this king of terrors, shall be subdued at his feet." Belsham. 1 CORINTHIANS XV. 27. (UNITARIANISM.) "For God hath subjected all things under his feet. Ps. viii. 6." Belsham. "No person who attentively reads the Psalm from which the words are taken, can suppose that it is intended as a prophecy of Christ." Belsham. "Now when the Scripture saith, all things are put under him, it manifestly means a subjection, besides the subjection to him who put all these things under Christ.”—Wakefield's Translation. "The latter part of the 27th verse, s usually understood, is complete absurdity. The Apostle's view was to prove the mediatorial kingdom of the Messiah from this part of Scripture here quoted. This power of EKTOC will, I hope, be ascertained on some future opportunity." Wakefield. "We see here how peremptorily the Apostle rejects the supposition of the equality of Christ to the Father; from whom he received all the authority which he now exercises, and to whom he is ultimately to resign it again. He appears to regard it as a notion which could never for a moment be ad S mitted into the mind of a person of common understanding." Belsham. 1 CORINTHIANS XV. 29. (UNITARIANISM.) "Besides, what advantage above the other dead will they have, who are submitting constantly to baptism? Why indeed are they thus baptized, if the dead will certainly live no more ?” Wakefield's Translation. "The Apostle here begins a new argument for the resurrection, grounded on the practice of the Apos tles themselves, who had been eye-witnesses themselves of their master's revival. And this passage appears now plain, rational, and convincing; a pas sage which, I presume, was not intelligible before What contributed not a little to obscure it was th second ὑπερ των νεκρων, a clause not acknowledge by the Coptic and Ethiopic versions. I have adopte also that construction and distribution of the se tences which seemed to display the reasoning most advantage. For this sense of baptism (he understood in a sense of suffering,) the reader ma consult Matt. xx. 22.; Luke xii. 50.; Euseb. Ed Hist. vi. 4. Fin.; and for an illustration of the arg ment, Rev. xx. 4." Wakefield. 1 CORINTHIANS XV. 40. 42. 44. 50. (QUAKERS.) "We believe in the resurrection of a body,' though not of the same body which dies." Tuke on the Doctrines of the Quakers. "And we also believe the resurrection of the just and unjust; the one to salvation, and the other to condemnation; according unto the judgment of the great day; and then shall every seed have its own body, according to 1 Cor. xv. 36, 37, which we verily believe. For if the dead rise not, we are of all men most miserable. But because we dare not be so foolishly inquisitive, as to say, with what bodies shall they rise; therefore do some say, we deny both the resurrection of the body of Christ, and of all that are or shall be dead. But this also is false; for every man shall be raised in his own order: but Christ, the first fruits, 1 Cor. xv. 23. And we believe they shall be raised with the same bodies, as far as natural and spiritual, corruptible and incorruptible, terrestrial and celestial, can be the same." See a Declaration of our Faith who are called Quakers, written by No. 1. 1 CORINTHIANS XV. 44. “It is raised a spiritual body.” (EARDESANES.) Bardesanes, in conformity with his doctrine of the soul of man having been united to a body of flesh after the fall only, maintained, that we shall not rise with the body which we had when on earth, s 2 but with such a subtile and celestial body as is the proper habitation of a pure and innocent soul. See Origen Dial. contr. Marcion. No. 2. (SWEDENBORG.) "There are two worlds, the natural and the spiritual, entirely distinct, though perfectly corresponding to each other. At death, a man enters into the spiritual world, when his soul is clothed with a substantial body, in opposition to the present material body, which is never to rise out of the grave. After death, a man is so little changed, that he even does not know but that he is living in the present world. He eats and drinks, and even enjoys conjugal delight as in this world. The resemblance between the two worlds is so great, that in the spiritual world there are cities, with palaces and houses; and also writings and books, employments and merchandizes; gold, silver, and precious stones; in a word, there is, in the spiritual world, all and every thing that there is in the natural world; but in heaven, such things are in an infinitely more perfect state." Baron Swedenborg. 1 CORINTHIANS XV. 45. (UNITARIANISM.) "And thus saith the Scripture, the first man, Adam, became a living animal, the last Adam*, is a life-giving spirit." Belsham's Translation. "It is evident, that the Apostle here speaks of the life of which Adam became possessed in consequence of God's breathing into him, what Moses calls the breath of life, as nothing more than what we call animal life, such as brutes are possessed of, who are likewise said to have living souls; that is, it was such a life as should have an end. It is evident, therefore, that he had no view to any immaterial principle infused into man, for then brutes must be possessed of an immaterial principle too. But Christ, who is here called the last Adam, became, after his resurrection, a being no more liable to corruption or death. This the Apostle, not knowing how else to characterize, calls, in opposition to the present animal body, a spirit endued with a principle of immortal life; and, moreover, as the words literally imply, having a power of imparting it to others." Priestley. "The last Adam.-Rosenmuller mentions some commentators, Harduinus, Jehnius, Kranzius, and others, who deny that Jesus is ever called Adam in the writings of Paul, and who refer to Rom. v. 15. 17. 21, where an antithesis is kept up between the benefits derived to mankind through Christ, and the loss sustained by Adam's fall; but in which Christ is not spoken of as the second Adam. By this phrase, therefore, these writers understand either Adam himself after his resurrection, who will then be a model for all his posterity; or rather, in the abstract, man himself, after he has been restored to life; the risen and glorified human being, viz. the second Adam is a quickening spirit, ideo appellari dicunt, quoniam spiritum censemus causam vivendi, agendi, movendi, in se habere, nec aliunde petere,' because a spirit is supposed to have a principle of life and motion in itself, independent of any thing external." Belsham |