to the difficulty grounded on this passage of the Apocalypse. I do not, however, deny that a solitary text, if plain in itself, and involving no apparent opposition to other passages, is an abundantly sufficient warrant for our most unhesitating confidence: but the instance now before us is not of this obvious kind. If I were to hazard a conjecture in explanation, I would say, grace we know is not hereditary, and there seem to be intimations in the prophecies of succeeding generations of men upon the earth during the millennium.

It is objected, again, that the mystical body of Christ shall be completed at his second advent, and, consequently, admit of no increase; and that, therefore, the nations of the earth subsequent to that event, cannot be brought into a Christian state. To this I reply, that the objection thus urged would as effectually exclude from Christianity the restored Jewish nation, as it would the other nations of the earth. But we have already seen that pardon of sin, true repentance, the imputed righteousness of Jesus Christ, and the in-dwelling of the Holy Spirit-essentially Christian blessings-are amongst the predicted gifts of God to the Jews in that day. It follows, therefore, that any view of the mystical body of Christ, which would exclude the restored Jewish

nation from Christianity, must be founded upon a fallacy somewhere. And if Christianity may be extended to one nation, in addition to the risen and translated saints, there is nothing in the principle of this objection to interfere with the similar extension of it to all nations. Union to Christ is used in different senses in the Holy Scriptures. We read of "elect angels ;" and it is written, that "in the dispensation of the fulness of times, God shall gather together in one all things in Christ, both which are in heaven and which are in earth, even in him." By the things in heaven here mentioned, I understand the elect angels and the risen saints; and by the things in earth the restored Jews, and the then converted nations of the Gentiles, I cannot admit, therefore, that any conclusive argument against this view can be grounded upon a consideration of the mystical body of Christ. Is it not intimated in Rev. xx. 12-15, that some, whose names are written in the book of life, shall be raised from the dead at the end of the millennium? At what period could these have died? Not previous to the second advent of the Lord; for all they that are Christ's shall have been raised or translated at his coming. Must not these, therefore, have died during the millennium? And if so, the whole family of Christ, whose names

are in the book of life, shall not be completed at his second advent.

Upon the more minute details, however, of the Lord's kingdom, subsequent to its actual introduction at the Lord's coming, I cannot satisfy myself that I have unequivocal scriptural ground to stand on; and, therefore, these latter observations are made rather on the defensive against the objector, than as containing any positive assertion, or offering you any direct instruction.

Upon the duration of the blessing thus communicated to the nations, it is to be remarked, that although the kingdom of the Lord, and of his risen saints, be frequently declared to be an eternal kingdom, enduring for ever, henceforth, even for ever, and having no end (Baoiλevori eis TOUS αἰώνας, και της βασιλειας ουτου ουκ εσται τελος, Luke i. 33.), yet there is a revealed limit to the duration of that state of things on the earth, which is usually called, though perhaps very erroneously, the millennium. That limit is the period mentioned in Rev. xx. 4, 5: “They" (the saints) "lived and reigned with Christ a thousand years. But the rest of the dead lived not again until the thousand years were finished."

Whether this be literally a thousand years, or whether the same description of reckoning should be applied to this period of years, that has been

very generally, though perhaps erroneously, applied to prophetic periods of months and weeks, and to periods marked only by the general term of times, I will not pretend to determine. But be it a thousand years literally, or, taking a day for a year, three hundred and sixty thousand years, it is still a definite period, and must have a termination.

"And when the thousand years are expired, Satan shall be loosed out of his prison: and shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle; the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city; and fire came down from God out of heaven, and devoured them. And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever:” εις τους αιώνας των αιώνων, ages of ages, the "secula seculorum" of the vulgate.

I have already acknowledged my difficulty concerning this passage. One point, however, and that of no small importance, is sufficiently clear from it. It condemns, as an antiscriptural fiction, the deluding doctrine of the Universalists.

The beast and the false prophet, the symbols by which the apostacy of the times of the Gentiles in all its forms was exhibited to the Prophet, are described as already in the lake of fire, when the devil is cast into it. They had been cast into it alive, body and soul, with sudden destruction from the brightness of the Lord's coming at the beginning of the millennium. But the wicked, who had died previously, are not cast into it till they receive their bodies at the end of the millennium; nor is the devil confined to it till then. THEN, however, "whosoever is not found written in the Lamb's book of life, is cast into that lake of fire," which shall burn as Tous aιwvas Twv at wvwv. "Their worm dieth not, and their fire is not quenched." See the Lord's fearful language, Mark ix. 42—48.

εις τους αιωνας των

And now, my dear Brethren, I have done. The nature of our subject, and the necessity of a continuous argument in the treatment of it, have prevented me from dwelling much upon the doctrines of the cross of Christ, or the details of experimental piety and personal righteousness. This I regret. Men and Brethren, hearken! By the law is the knowledge of sin. By the deeds. of the law shall no man living be justified, for all have sinned; we are conceived in sin, and born in iniquity. Except a man be born again, he

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