to increase the objections of fcoffers and the doubts of Chriftians, because they could know but that one year might be with the Lord as ten thousand years as well as one thousand years; and thus, that the millennium might be at fo vaft a distance that it would become invifible to the human eye, and thought might lofe itself in the countless revolutions of time. It is only when a perfon does not perform his promise at the promised time, that those to whom the promise was made have reason to complain that he is flack concerning his promife. When, therefore, the apoftle ufes thefe words to fhew men that God is not flack concerning his promife of the millennium, it is evident, that by them he fhews that the definite and determinate time in which God had promised that this kingdom of Chrift's fhould come, is not yet arrived. Six thousand years, correfpondent to the fix days in which God created the world, have not yet run out; the time, therefore, typified by the seventh or fabbath, which is the promised time of the millennium, is not yet come. If that time had been past and the promise not fulfilled, Christians might have had some reason to doubt, and fcoffers to mock but as that is not the cafe, the doubts of the one and the fcoffs of the other are both unreafonable.

The manner of the apostle's expreffion also fixes to it the fenfe in which I have explained it. He

fays,

fays, Be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. By this expreffion,, this one thing, he plainly fhews, that it is not ufed as a general expreffion; for in that way it is as true, and might as well be faid, that one day is with the Lord as a million of years. To fhew that he used the expreffion in a very particular sense, the apoftle repeats it," that a thousand years are as one day." It is highly probable, that it is in reference to fome fuch divifions of time as the ages of the world into seven millennaries, and the feventh of these a fabbatifm, that fix days were fpent in the creation of the world, and that the feventh was fanctified for a fabbath. The almighty Creator could have made the world in a moment, as eafily as in fix days; and for any thing which we know, another day or another proportion of time might have been as fit for a fabbath as the feventh.

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By all these arguments united, I am convinced that the millennium will commence with the firft year of the feventh millennary of the world, which, according to the beft chronologies, will correfpond to the two thoufandth year of Chrift.

It is thus alfo upon principles of chronology, interwoven with the predictions of fcripture, that the true year of the birth of Chrift may be afcertained. Every reader will give that affent to the conclufion,

conclufion, which correfponds to the impreffion which thefe arguments make upon his mind.

This argument which fixes the commencement to the beginning of the feventh millennary of the world, as the great fabbath of the whole earth, on the fame principle fixes its endurance to one thoufand years. For "one day is with the Lord as a "thousand years, and a thousand years as one day."

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In the first three verses of this chapter, it is predicted, in very plain fymbolical language, that the Devil fhall be confined to hell, and restrained from deceiving mankind for the fpace of a thousand years. His reftraint fhall begin and end with the millennium.

It is faid "he fhall deceive the nations no more" during that time. Ever fince the day in which the Devil tempted and deceived Adam and Eve, he hath been employed in tempting mankind. But, it was only the nations as diftinguished from the people of God, that he deceived to their own deftruction. The faints he tempted, but could not thus deceive these elect ones. But, for these thousand years he fhall be reftrained from deceiving even the nations. Then the Devil, as the last enemy of Chriftians fhall be vanquished. When thefe thousand years are expired, he shall be loofed from this reftraint for a little feafon, about the beginning

ning of the year of Christ three thousand and

one..

Until that time, all the periods of time ate fixed in this book with the moft exact precifion: but after the end of the millennium, they are mentioned in general and indefinite terms. It is faid, "He shall be loofed for a little feafon," or short time. Relative time is denominated long or fhort, according to the length of the period of time with which it is compared. But, not being told with what period of time this little feafon is compared, it is to us very indefinite. As the precifion in fixing all former times in this book was a proof of its inspiration, fo when the events approach near the end of the world, the leaving of times indefinite, as in this verfe, is also a proof of its infpiration; because, whatever certainty it gives us of the times of other events, it leaves us in that uncertainty of the precife time of the end of the world, which accords to the declaration of Chrift himself on that fubject, Matth. xxiv. 46. "But of that day and hour "knoweth no man, no not the angels of heaven; "but my Father only:"

It is evident from the context, that the armies in heaven, mentioned in chap. xix. 14. are the they whom John faw fitting on thrones in' verfe 4th of this chapter. At the commencement of the millennium, the armies in heaven, that is, the faints, fhall be raised to a triumphant and dignified state, reprefented

VOL. II.

Tt

reprefented by the fymbol of being feated on thrones. Of this triumphant ftate of the church Chrift fpeaks to his difciples, in terms very fimilar to those used in this verfe, Matth. xix. 27. “Verily I fay unto you, that ye who have followed "me in the regeneration, when the Son of man shall fit on the throne of his glory, ye also shall

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fit upon twelve thrones, judging the twelve "tribes of Ifrael."

Not only fhall the faints be raised to a triumphant ftate, but judgement fhall also be given unto them. The promife which was made to the martyrs who fuffered under Heathen Rome, chap. vi. 9, 10, 11. shall be fully accomplished. They prayed that God would judge and avenge their blood on them who dwell on the earth. And it was promifed unto them that white robes fhould be given unto them, but that they should reft yet for a little feafon, until their fellow fervants alfo and their brethren that fhould be killed as they were fhould be fulfilled. Their fellow fervants are killed under Papal Rome, and they fhall not be fulfilled until the last martyrs shall be slain by Rome. At the commencement of the millennium, it fhall then appear that vengeance had been brought both upon Heathen and Papal Rome for the blood of the martyrs, and by the overthrow of all their enemies and the profperity of the church, that the decided judgement of God had been giv

en