revelation of John, and again their sufferings under this power are described. Here also these sufferings are limited to a time, and times, and half a time, or as it is elsewhere expressed to a thousand two hundred and three score days. Whereas the subsequent triumph of the righteous is expressly declared to continue a thousand

years.

Could we have any doubt concerning the comparative duration of two periods, expressed in the same book, the one by twelve hundred and sixty days, the other by A THOUSAND YEARS, it should seem that that doubt must vanish when we consider the terms a little while and for ever, by which these same periods are also expressed; a little while being clearly explanatory of twelve hundred and sixty days, and for ever of a thousand years.

In the language of prophecy, a day is frequently put for a year. Thus we interpret the time, and times, and the dividing of time, which occurs in Daniel. Thus we interpret the forty and two months, which occurs in Revelation, and, not to mention other passages, thus we interpret the thousand two hundred and three score days, which also occurs in Revelation. And why should we doubt whether the same construction is to be put on a thousand years, used to denote the reign of Jesus Christ; whose reign, if the same interpretation be adopted, which is adopted in determining the reign of his adversary, will continue three hundred and sixty thousand years. Such a kingdom rises as we contemplate it, into an importance which gives mean

explanation. He is told that the four beasts which came up out of the sea, are four kingdoms.

That

the fourth will be diverse from the rest, and devour the earth. That out of this kingdom ten kings will arise, and that another will arise after them, exalt himself against the most High, and wear out the saints of the most High, who are given into his hand and how long are they given into his hand? The answer is subjoined: Until a time, and times, and the dividing of time. But he who gave the explanation adds, "The judgment shall sit and they shall take away his dominion, and the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High," who "shall take the kingdom, and possess the kingdom." And how long shall they possess the kingdom? Again the answer is subjoined, For ever, even for ever and ever.*

Here also, the comparative duration of the triumph of the righteous and wicked on the earth is brought into view, and the terms made use of are such as to lead to the same conclusion as in the preceding passages. Indeed if the terms here adopted do not express vast duration, I know of no terms by which this could have been expressed.

The power spoken of in Daniel, into whose hand the saints are delivered, is agai a of in the

revelation of John, and again their sufferings under this power are described. Here also these sufferings are limited to a time, and times, and half a time, or as it is elsewhere expressed to a thousand two hundred and three score days. Whereas the subsequent triumph of the righteous is expressly declared to continue a thousand years.

Could we have any doubt concerning the comparative duration of two periods, expressed in the same book, the one by twelve hundred and sixty days, the other by A THOUSAND YEARS, it should seem that that doubt must vanish when we consider the terms a little while and for ever, by which these same periods are also expressed; a little while being clearly explanatory of twelve hundred and sixty days, and for ever of a thousand years.

In the language of prophecy, a day is frequently put for a year. Thus we interpret the time, and times, and the dividing of time, which occurs in Daniel. forty and two months, Thus we interpret th which occurs in Revelation, and, not to mention other passages, thus we interpret the thousand two hundred and three score days, which also occurs in Revelation. And why should we doubt whether the same construction is to be put on a thousand years, used to denote the reign of Jesus Christ; whose reign, if the same interpretation be adopted, which is adopted in determining the reign of his adversary, will continue three hundred and sixty Such a kingdom rises as we con an importance which gives us

ing to the epithets which the inspired writers apply to it. Such a kingdom may well be said to be an everlasting kingdom, and to endure for ever. And with reference to this kingdom, if such be its duration, the triumph of the wicked, though continuing for ages, is justly termed short, a little while.

Whether a thousand years, when applied to the reign of Messiah, means precisely three hundred and sixty thousand years, or some vast, though indefinite period, I will not here attempt to deter, mine. But, however this phrase is interpreted, to me it appears evident, that the scope of prophecy requires that it be so interpreted as to give to his reign a duration, in comparison with which, all preceding reigns will appear transitory and unimportant.

It is not improbable that the constitution of this world, and the laws by which it is governed, were originally adapted to its final destination, and that instead of being arrested in the beginning of its course, and destroyed in the midst of its glory, it will be spared till the one is finished, and the other departed.

What reason intimates, revelation renders certain. Says David, "Of old thou hast laid the foundations of the earth, and the heavens are the work of thy hands. They shall perish, but thou shalt en

dure; yea all of them shall wax old like a garment, as a vesture shalt thou change them and they shall be changed."*

Says Isaiah, "Lift up your eyes to the heavens and look upon the earth beneath, for the heavens shall vanish away like smoke, and the earth shall wax old like a garment."

Says Paul, "And thou, Lord, in the beginning hast laid the foundation of the earth, and the heavens are the works of thine hands, they shall perish, but thou remainest and they all shall wax old as doth a garment, and as a vesture shalt thou fold them up, and they shall be changed."

The similitude so often repeated in these passages is drawn from a very familiar object, and, concerning the idea which the repetition of it suggests, there can be no doubt. How a garment waxes old, is worn out, and becomes unfit for use, you all know. As doth a garment, so God declares heaven and earth shall wax old. And till they have so waxen old they cannot be destroyed. They must first be despoiled of their beauty, marked with the lines, and palsied by the influence of age.

That the present system is not to be eternal, philosophy as well as revelation asserts. Deep in its nature are implanted principles of decay, and the laws which govern it are hastening on its end. The