goodness, as being given in the age to come: God hath raised us up together, and made us sit together in heavenly places in Christ Jesus, that in the ages [or age,2] to come, he might show the exceeding riches of his grace towards us, through Christ Jesus."3 Let the reader examine the context of this passage, and he will find it to favor the supposition that the apostle had reference to the gospel age. The same may be said of the following text with its connexion: God by the working of his mighty power, wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, far above all principality and power and might and dominion and every name that is named, not only in this world [literally age,] but also in that which is to come; and hath put all things under his feet, and given him to be the head over all things to the church, which is his body, the fulness of him that filleth all in all. Our Saviour also, in one instance, used the well known phrase, this age and the age to come : 'whosoever speaketh a word against the holy Ghost, it shall not be forgiven him, neither in this world [literally age,] nor in the age to come."

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X. In concluding, we would guard the reader against a mistake that may result from too hasty a survey of the general facts stated in this disser

2 There is no point on which critics are better agreed than that the the plural form is often used in the New Testament, merely to give emphasis to the singular, according to a Hebrew idiom.

3 Eph. ii. 6, 7. 5 Matt. xii, 32.

4 Eph. i. 20, 23.

tation. Having ascertained that there was an established custom by which the term age, or [aion,] was appropriated, in certain connexions to the the Mosaic dispensation and to that of the Messiah, the danger is, that we shall then attempt to make it always relate to one of these periods. But the reader should be apprized, that it was not originally thus restricted. It had a more general and indefinite signification. In the usage which we have mentioned, it was reduced from the latitude of its native meaning, to a special and confined application; just as we now reduce the same English term, age, from its generally indefinite signification, by joining it with certain epithets, or by introducing it in certain connexions. By this means, we make it point out those particular portions of time, called the golden age, the dark age, &c.

Let it be carefully considered, then, that the Greek term in question, meant, in its primary sense, simply long duration, without reference to any distinct period whatever. In this indefinite sense it is often used in the New Testament; as in all those cases in which it is translated for ever, and for ever and ever, in our common version, and probably likewise in all those instances in which it refers exclusively to past time. It was only in certain combinations, and under certain circumstances, that it was appropriated to the two definite portions of time distinguished by the economy of Moses and that of Messiah.

ART. III.

The Phrase, Day of the Lord, as used in the Old and New Testaments.

This phrase is somewhat marked with the peculiar magnificence of diction common to the Orientals, but unfamiliar to us. On this account, the expression naturally gives us, if not on our guard, too strong an impression, the idea of a much higher sense than it originally conveyed; and our readiness thus to exaggerate its meaning, is favored, likewise, by the towering hyperboles which frequently occur in the context. Accordingly, the day of the Lord is supposed by most readers to denote, of course, the consummation of all things; and when they find it sometimes connected with such figures as the darkening of the sun and moon, the falling of the stars, and the removing of the earth out of its place, they are confirmed beyond the reach of doubt in such an application. But if we take the only proper method to ascertain its real force, -if we carefully examine the several passages in which it is used, we shall see at once that it actually denoted nothing more than some striking and extensive visitation of divine Providence, and that it was applied indiscriminately to famine, war, or the overthrow of kingdoms, or to any events whatsoever of a similar kind.

A familiar acquaintance with this scriptural usage is very desirable, not only out of respect to

the phrase itself, but also on account of its intimate relation to other important forms of expression; such as the day of the Lord's vengeance, the day of the Lord's wrath, the day of wrath, or, of vengeance, the day of judgment, &c. All these manifestly belong to the same class with that which we have selected; and a full understanding of one, will be of advantage to the correct interpretation of the rest.

We think, therefore, that we shall devote no more than a due proportion of our pages to the subject, if we take room to lay before our readers nearly all the passages in which this phrase occurs, and by means of their respective contexts, point out the particular event referred to in each instance. As we go along, it may be well to avail ourselves also of the repeated opportunities presented, of tracing the bold imagery which the prophets habitually introduced in their predictions, and which so frequently mislead the unwary. Proceeding now to the task proposed, we shall set down the passages in their chronological order, or that in which they were written, paying no regard to the arbitrary and confused arrangement of the several books as they stand in the canon; and although we shall not quote every recurrence of the phrase, yet we shall aim to make such a selection of examples as will be in all respects impartial.

I. 1. The oldest passage in which it is used, is the following in the book of Joel: Alas for the day for the day of the Lord is at hand; and as a destruction from the Almighty shall it come. Is not the meat cut off before our eyes, yea, joy