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vealed, is, I think, no mad conclusion.1 Beginning, therefore, at the 17th verse of that chapter, and considering each verse to the 25th, we shall find the following particulars specified, and forming the component parts of the promise.

The creation of new heavens and a new earth, of such a sort that the former shall not be remembered nor come into mind. An exhortation to be glad and rejoice for ever in that which God creates, a reason for this being added, that God creates Jerusalem a rejoicing and her people a joy. The next thing revealed is, that the Lord will rejoice in his work, even in Jerusalem, and joy in his people. The prophet is then instructed to communicate some particulars concerning the condition of this people of the Lord, in whom he will joy. That the voice of weeping shall not be heard nor the voice of crying in their city. That there shall be no more an infant of days, nor an old man that hath not filled his days, that if one die an hundred years old he will be but a child, (which I believe is held to be the meaning of the words in ver. 20.) but the sinner being an hundred years old shall be accursed. They shall build houses and inhabit them; and they shall plant vineyards, and eat the fruit of them as the days of a tree are the days of this people, they shall not labour in vain, nor bring forth for trouble: before they call God will answer: the wolf and the lamb shall feed together, the lion shall eat straw like the bullock; and dust shall be the serpent's meat.* 1 2 Pet. iii. 15, 16. 2 Thess. ii. 1-8.

"Why doth God use a speech to the serpent that understandeth it not?

They shall not hurt nor destroy in all my holy mountain, saith the Lord.

Is this a promise? St. Peter tells us that it is. Has it yet been fulfilled? Never, I may safely say. Then it remains to be. The next enquiry is, When? Modern Millenarians believe, when "a king shall reign in righteousness:" when" with righteousness shall he judge the poor and reprove with equity for the meek of the earth: when he shall smite the earth with the rod of his mouth, and with the breath of his lips he shall slay the wicked," &c. when "the wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together, and a little child shall lead them."1

Modern Millenarians know that Christ, as yet, has appeared in his prophetical and priestly offices only; in which last, as the great High Priest and forerunner of his people, he has entered within the veil, even "into heaven itself, now to appear in the presence of God for us," and is performing at the throne of grace the Intercessory part of that Priestly office. They also know that in his Kingly office he has yet to appear, and that God

1 Is. xi. 4-9. See also Jer. xxiii. 5-8.

2 Heb. ix. 24. x. 19-21.

It is for man's sake and not for the beast's sake.

What manner of curse is this, when there is nothing laid upon the serpent, but that he was appointed at the beginning, before he became the devil's instrument to tempt Eve?

It is true, that he crept upon his belly before, and ate dust before, as appeareth in the prophet, Esa. Ixv. 25. But his meaning is that he shall creep with more pain, and lurk in his hole for fear, and eat the dust with less delight and more necessity."— Usher's Body of Divinity, p. 123, Ed. 1702.

"When he cursed the serpent to go on his belly, he means all the devils," &c.-Goodwin's Christ the Mediator. Vol. III. p. 312,315

the Father has yet to set his King on his holy hill of Zion; and finding, as they do, that the revelation of Christ in his Kingly office is connected in Scripture with certain circumstances, foretold concerning this earth, which as yet have never been accomplished, they believe that these predicted events shall happen at the same time, because in Scripture they find them united; and, mad as they may be in other respects, they are not mad enough to attempt to put asunder what God has joined together. Hence they believe there shall be new heavens and a new earth, a new Jerusalem, an elect people of God in the flesh, death after long life, and sin, building of houses, and planting of vineyards, and a rest to that creation which is now groaning and travailing in pain because of man's sin, and which is "made subject to vanity," for a season, in hope of deliverance from the present state of bondage. Still there are difficulties in the way of such things being literally accomplished. To you and me, reader, there must be, but Is anything too hard for God? So long therefore as this 65th chapter of Isaiah and the 3rd chapter of St. Peter's second Epistle form parts of the Canon of Scripture, so long, I must, of necessity, believe these things, because what God has promised he will assuredly perform.

I cannot close this chapter without protesting against the expedient, to which some have recourse, of drawing illogical conclusions from the opinions they oppose, in order to bring them into discredit. The following is an example of the practice which I condemn. "If their ideas (i. e. Millenarian) are founded in truth, it would

be our clear and unquestionable duty to set our affections on things on earth; and we could not begin too soon, nor prosecute too eagerly, the accumulation of terrestrial wealth."1

"Modern Millenarians" know too well that the earth, as at present constituted, is no fit residence for the Lord and his saints, "because it is polluted." They know that "the earth and the works that are therein shall be burned up.' "2 What then is to become of this accumulated worldly wealth? They therefore endeavour themselves, by God's grace, and teach others also, to "fix their affection on things above, not on things on the earth. For they are dead, (to such things,) and their life is hid with Christ in God:" and they know that "when Christ, who is their life, shall appear, then shall they also appear with him in glory."3 They also know that, if Christ's glory is to be manifested in the "new earth" as the Scriptures teach them to expect, they shall behold it, and be sharers in the same, because "God hath called them, by the Gospel, to the obtaining of the glory of our Lord Jesus Christ," and, where he is, there they shall be also.

CHAPTER VI.

The practical uses of a right faith in the
foregoing Doctrines.

NOTWITHSTANDING what has been advanced in the preceding chapter, some may be still inclined

1 Dr. Hamilton on Modern Millenarians, p. 171.

2 2 Pet. iii. 10.

3 Col. iii. 2-4.

4 2 Thess. ii. 14.

to enquire, of what practical advantage are these disputed doctrines? Much every way. If they form a part of God's revealed Truth, (which I believe they do,) the knowledge of them must be profitable, or that God, who does nothing in vain, would not have revealed them. But their direct tendency, where they are received in humility and faith, is highly practical, and has been found to produce the happiest influence on the principles and lives of many. Thus the direct tendency of faith in the Second Advent of Christ, as before laid down, is to make men look for his appearing and kingdom, which duty the Scriptures often enforce. St. Paul frequently refers to it, and represents that event as the "blessed hope" of the Gospel. Hence Watchfulness is excited, hence Prayer is quickened, and thus, two most important practical duties are called into exercise, by receiving, in simplicity of faith, what the Scriptures teach concerning the Second Personal Advent of the Lord, at the commencement of the seventh Millenary.

Another practical effect, which has been found to result from these truths is, that they enable men to sit loose to the world as at present constituted, and enforce that important precept, so much and so awfully compromised by professing Christians at this hour, "Love not the world, neither the things that are in the world." For, "seeing that all these things shall be dissolved," and that ere long God shall renew the face of the earth, when “the meek shall inherit” it, (which, as yet, they

1 Tit. ii. 13.

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