says, 'Jerusalem shall be trodden down,' &c., ' until,' &c. A plain intimation (and which would doubtless be taken as such in any other case) that it was only for a limited time, and that when that time was fulfilled, the city should be restored, in agreement with what is said in so many places by the Old Testament prophets. And as, in accordance also with the same prophets, the time of Jerusalem's restoration is the time of Messiah's coming; and as our Saviour in this place announces by implication the restoration of the same city, and gives the end of its desolation as that of the age which shall precede the signs of his coming, this coming cannot bring the end of the world with it. The other reason is this: It is inconceivable, supposing the end of the world to be meant, that, in the specification of signs, the Millennium should find no place that all up to the very end should be sorrow, and tribulation, and woe; and that no mention should be made of the thousand years of blessedness before which the end was not to come. It results, then, from this branch of the question, that the coming of Christ is future, and before the Millennium.

"Let us beware how we pronounce that to be a useless doctrine, which God, who knows best what is in man, and what communications may soonest reach his heart, may have intended as a motive to obedience and encouragement. Nor let us fondly imagine that it is a light matter whether we believe it or not; lest by our rejection, or wilful ignorance of it, we incur in part the crime of the Jews. They, misinterpreting and spiritualizing all that the prophets had declared of the Saviour's First Advent, rejected him because his coming was not after the manner of their expectation. We, in the face of prophecies far more multiplied and explicit, renounce his Millennial reign at his Second

Advent, for the very same reason; namely, because it does not comport with our preconceived opinions of the nature of his coming and his kingdom.

"It is objected, that if this were a scriptural doctrine, it is not credible that it should through so many ages have been hidden from the church. It is indeed a mystery that it should so long have been overlooked. But this is nothing more than has been predicted respecting it. The book which first made known the time of its commencement, was directed to be sealed till the time of the end. However, up to the time of the first council of Nice, it was not hidden to the church, but very generally received by it."

It is further objected, that "it would be degrading for the Saviour to quit a heavenly throne to take possession of an earthly one." Here, again, let us beware how we make the crime of the Jews our own, by putting our notions of what befits the character and office of the Messiah against the declarations of Scripture. Their notions of honour and dishonour blinded them to the prophecies relating to his First Advent: ours seem to have a similar influence on our reception and interpretation of those which relate to his Second Advent.

"There is another reflection arising out of this subject which deserves our deepest consideration. We never can expect the Jews to receive from us the doctrine of Christ crucified,' while we refuse to receive from them the doctrine of Christ glorified." It is absolutely in vain that we point them to the predictions of their prophets which foretel the sufferings and death of the Messiah, and then direct them to their literal fulfilment in the person of Jesus; while we refuse to accept as literal the predictions of these very pro

phets which represent his future glorious reign among his ancient people at Jerusalem."

"While, however, it will be conceded, that this was the grand object of hope to the church,'prior to the First Advent, many are disposed to conclude, that that Advent having taken place, the coming of Christ ceases to be an object of such pre-eminent importance and interest, excepting in the retrospect; and some are even inclined to place the Second Advent among the non-essential truths of Christianity, which they presume may be neglected or lightly esteemed, without danger or detriment to the believer. Owing to this, and to the notion that a long and indefinite period is to elapse before that Advent can, under any circumstances, take place, it has come to pass, that it is not by the generality of pious men now pressed upon the notice of their hearers with any earnestness, but is, comparatively speaking, thrown into the back ground. A reference, however, to Scripture, will show that, in thus doing, the church has departed from the apostolical mode of treating the subject.

"It would be very difficult to select any one entire prophecy from the Old Testament, supposed to relate to this event, which was in all its principal particulars accomplished at our Lord's first coming. So far indeed as any importance may be attached to the general expectation of the Israelitish church before that period, scarcely any of the things which they looked for and mused upon were fulfilled at the First Advent:-the events which then came to pass, though declared beforehand in the Scriptures, were not expected by the generality, but took even the most of them by surprise; whilst the apostles themselves do con

* Apology for Millennarianism.

stantly carry forward and sustain the expectations previously entertained, directing the mind of the Christian church to the Second Advent, as the great event which was to be the consummation of the believer's hope.

"If we regard the dates of Daniel: whether they be considered as having a mystical signification, or to be understood literally, they are admitted by all (with one exception) to terminate before the Millennium. But it is expressly declared to Daniel, 'Go thou thy way till the end be, for thou shalt rest, and stand in thy lot at the end of THE DAYS.' So that at the end of those days which are to elapse before the Millennium, Daniel is to rise from the dead, in order to have his part or lot in the glory then to be revealed. And if a resurrection is then to take place, of course Christ must then appear; for when the saints are raised and caught up, it is expressly declared to be at the coming of the Lord. Compare 1 Cor. xv. 23, and 1 Thess. IV. 14-17.

"When the Lord shall build up Zion, he shall appear in his glory.' Now the restoration of the Jews and the rebuilding of Zion must be at the commencement of the Millennium; for it would be contrary to every thing predicted of the Millennial state to suppose, that any people shall be existing who do not recognise the Lord.

"What sort of a Millennium would that be, in which the spiritual Zion, the church of the living God, should still remain trampled in the dust? Such a notion will not comport with any view of the Millennium at present entertained by Christians. It clearly follows, therefore, whichsoever view we take, that the Lord appears in his glory at the beginning of the Millennium.

"The marriage of the lamb. . . is no other than the

union of the Lord with his glorified church, who has now put on her glorious apparel, and made herself ready; so the resurrection of the saints must necessarily 'take' place, and also the transfiguration of the living saints, and the coming of the Lord Jesus."*

Revelation i. 7. Behold he cometh with clouds: and every eye shall see him, and they also who pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.

No metaphorical meaning can be applied to this passage, because "every eye," the wicked and righteous alike, “shall see him." It therefore cannot be interpreted as seeing the Lord spiritually, because it is evident that the former cannot see him spiritually, inasmuch as they will neither understand nor give heed to the signs of his coming, and will be careless and unbelieving. It must consequently signify his actual appearing; and though difficulties have been urged on account of the rotundity of the earth, &c., there can be no real difficulty in conceiving that Almighty power can easily effect it, in whatever manner, or by whatever means. Nevertheless, if we may be allowed the suggestion, a single day, a single revolution of the earth on its own axis, would effect this, and perhaps a no longer time would be required for the purification of the earth by fire, as the necessary change which the Lord will effect before he takes possession of his kingdom.

Hebrews x. 37. Yet a little while, and he that shall come will come, and will not tarry.

The expression "a little while" is that which the Saviour uses and to which he probably alludes in the Gospel of John.

See Ezek. xxI. 27; 1 Thess. iv. 16; v. 2; Tit. I. 13; 1 Pet. I. 7, 13; 1 Cor. iv. 5; xi. 26; xv. 23; 1 Tim. vi. 14'; 1 Cor. 1. 7, 8.

* Brooks.