very strikingly the stress laid on the symbolical element, and strengthens the conclusion, that both in the seven and ten, as applied to the beast, and in the broken periods now under consideration, that element is primarily respected. Lastly, there is to be added on the same side the obviously loose setting of the periods; neither their starting-point, nor their termination is sharply defined. Viewed historically, indeed, one does not see how it could have been otherwise. The flight of the church into the wilderness, or the treading down of the holy city by the Gentiles, came on gradually; and appeared in different places at different times. It cannot be linked to definite historical epochs, as if at one or other of these it commenced for the first time, and for the whole church; and from the very nature of things, the termination must have a like diversity and gradation in its accomplishment. This draws a plain line of demarcation between the periods before us, and Daniel's seventy weeks, which are definitely bounded both in respect to their commencement and their close. The narrower field, and more outward character of the things they referred to, easily admitted of such a limitation; but here the world is the field, and the cause of vital Christianity throughout its borders the great interest at stake.1

Giving all these considerations their due weight, we cannot avoid arriving at the conclusion, that the periods mentioned, in accordance with the general character of the book, are to be chiefly, if not exclusively, understood in a symbolical manner, as serving to indicate the times of relative length or brevity which the operations described were destined to occupy. If anything further is implied, it should only, we conceive, be looked for in some general correspondence, as to form, between

1 I have deemed it needless to refer to such epochs as have often been fixed on for the commencement of the period in question-for example, the conceding of title of universal bishop by a particular emperor to the pope of Rome, the era of Justinian's legislation, or the crowning of Charlemagne emperor of the west-all events of little moment as regards the more distinctive features that were to mark the period itself.

the symbol and the reality, such as might be sufficient to guide thoughtful and inquiring minds to a more firm assurance of the realisation of the vision. But all precise and definite calculations respecting the periods, as they necessarily proceed upon a disregard of the symbolical character of the book, and upon a too external and political contemplation of the events to which it points, so they must inevitably be defeated of their aim in the future, as they have continually been in the past. The prophecy was not written to give men to know after such a fashion, the times and the seasons, which the Father has put in His own power.1

The same considerations, it may be added, which have conducted us to this conclusion, in regard to the periods connected with the church's humiliation and conflict, substantially apply also to the period of her future ascendency. The thousand years' reign of the saints must be taken, like the others, symbolically, and as such it forms a perfect contrast to the comparatively brief and broken sections of time that preceded it. It is formed of the round number of totality in earthly things, the ten; and that increased to one of its higher values, by being twice multiplied into itself (10 × 10 × 10=1000), still further heightened by being connected, not with days or with months, but with years. A ten times ten revolution of years, and that again increased tenfold—what a symbol of completeness! What a contrast to the three and a half days of triumph over the slain witnesses! or even to the three and a half years of usurped dominion on the part of the beast! Yet such is the relative continuance allotted in the decrees of heaven to the power and prevalence of the good, as contrasted with the evil : so long is the true church of the Redeemer destined to ride upon the high places of the earth, in comparison with the days in which she was made to see evil.

1 Compare what was previously said upon this subject at p. 177, sq.

SECTION IV.

THE PROPHETICAL FUTURE OF THE CHURCH AND KINGDOM OF CHRIST IN THEIR RELATION TO HIS SECOND COMING, AND THE CLOSING ISSUES OF HIS MEDIATORIAL KINGDOM.

THE portions of the Apocalypse, and of other prophetical books, which have already passed under our review, reach down to what is known as the millennium, or the thousand years' reign. That the things written concerning this belong to the still undeveloped future, we entertain not the remotest doubt, and regard as utterly futile all the attempts that have been made to accommodate the terms of the description to any period of the past. The very best that has yet been can be nothing more than the prelude of what may still be expected of good. But the subject of the millennium, and the closing periods generally of the world's history, have such a real or supposed connection with the second coming of Messiah, that it is necessary, in the first instance, to investigate the language of Scripture upon this point. We are the rather inclined to do so, as we are persuaded, that if the Scriptural representations regarding it were but

1 One of the latest of these attempts is Hengstenberg's, who would date the commencement of the millennium from the year 800, when Charlemagne was proclaimed emperor; according to which the millennium has already reached its close, and we are now sustaining the assault of Gog and Magog. Of this view, Auberlen justly remarks, "One is at a loss to know, whether to be more astonished at the extraordinary manner in which the word of prophecy is impaired and evacuated by it, at the greatly too favourable estimate it makes of the past history of the church, or at the want of discrimination which would thus place the darkest periods of the middle ages and the Papacy alongside those of the Reformation, and treat them all as ages of gold. Was it during these thousand years, when so many sins were committed, and that, too, in the name of Christ, by Catholics and those of the national and orthodox establishments, that the devil was actually bound? Was it during those times of the Waldensian

calmly considered, there might both be more of formal agreement on the main subject, and less of confident assertion generally on some of the subordinate topics connected with it.

I. The doctrine of the Lord's coming is common to both Testaments, as the desire and expectation of it belongs to the people of God under both dispensations. It could scarcely fail, therefore, that the mode of representation employed respecting it in New Testament Scripture should bear a close resemblance to that which had been in use under the Old, and should even be in great measure coincident with it. The proper starting-point for all the representations is the entrance of sin, which brought as its necessary result the withdrawal of God's manifested presence, and laid a restraint upon His intercourse with men. Prior to that fatal period, He did not need to come, as from a distance, to do anything for man; He did it as being already and habitually at hand. Even after the transgression the fallen pair are represented, not as seeing the Lord come for the occasion, but as hearing His voice walking in the garden in the cool of the day; they knew the familiar sound of their heavenly Father's footsteps. But they were to know it thus The Paradise, where God could so familiarly dwell with man, had now become to them a forfeited region; and not till the evil which then entered should have run its course,

no more.

persecutions, of the Inquisition, of Huguenot wars, and Bartholomew nights, that the martyrs governed the world? Was it during those times, when princes were, indeed, styled Apostolical Majesties, Most Christian Kings, etc., yet lived in the most flagrant sins, that they were really priests of God and kings of Christ? It is truly lamentable that a man like Hengstenberg should have contributed in such a manner to mislead the judgments of men respecting the nature of the church and the world, and should have been able to derive from the prophets no deeper and purer insight. He substitutes what was a false anticipation of the thousand years' reign for the reign itself—external political Christianity for the real --Christianity of the name and the lip for the true and genuine." (P.415.) In truth, the description given in the epistles to the seven churches of the kind of Christianity which alone the Lord could recognise and own, forms a strong anticipative protest against such a millennium, and repudiates it.

not till the works of sin should be destroyed, and the warfare with its abettors brought to a perpetual end, could the original state of things in regard to men's relation to God be again restored. Then, however-that is, when the new and better Paradise is brought in-the tabernacle of God shall be once more with men, and He shall dwell with them, in an everlasting fellowship of love. But till that blessed consummation, there can only be occasional manifestations-comings of such a nature and in such succession as may be needed to maintain the divine interest in the world, to provide the requisite means of grace and comfort to the Lord's people, and administer seasonable rebukes to His adversaries.

Now, in Old Testament Scripture there appears a perpetual struggle against this untoward state of things. Faith is ever striving to bring God out of the distance to which He has retired, and present Him in immediate connection with the deeper experiences of the soul, and the more important movements of the world's history. The Book of Psalms may be regarded as a continued exemplification of this. How often, in perusing it, do we feel as if we even heard the voice of God, and saw His shape! The soul, animated by a lively spirit of faith, and thereby raised to the higher moods of spiritual thought and feeling, moves among the things of God as among sensible realities; is tremblingly alive to whatever marks His presence or His absence; is alternately cheered by the light of His countenance, and troubled by the hidings of His face; and is conscious of all the indications of a sustained or interrupted fellowship. Lord, by thy favour thou didst make my mountain to stand strong; thou didst hide thy face, and I was troubled." "Arise, O Lord, in thine anger; lift up thyself because of the rage of mine enemies; and awake for me to the judgment that thou hast commanded." "In my distress, I called upon the Lord, and cried unto my God: He heard my voice out of His temple, and my cry came before Him, into His ears. He bowed the heavens also, and came down." "O God, how long shall the adversary reproach? Shall the enemy blas