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Foundation of every Religion that is instituted, from which all particular Dispensations that are by divine Appointment, have their Source, and to which they flow back and return again, as Rivers do into the Sea.
Divine Providence feems to have instituted three particular religious OEconomies for the governing and perfecting Mankind : The first of which was an OEconomy of Sense,
Lastly, when this earthly Dispensation arrives to its Perfection, when all Things shall be restor'd, and Naturo renew'd, new Heavens and a new Earth, the new fe-, rufalem' fhall descend from Heaven, deck'd and prepared as a Bride for her Husband, Chap. xxi. 2. This is the same Bride as was mentioned before, and when 'ris called the New Jerufalem, the Holy City, it puts us in mind of the Jews, and of the old Jerufalem, their Habitation. Although what follows in this and the last Chapter is represented to us under the same Nanie and Manner of 1peaking, yet we must not deny this People their Share in it.
* There can be no Dispute as to Precedency; nor should we be too pofitive in applying that which follows, however it may seem to belong to that People ; for it is too obscure. From what is said I think it appears sufficiently plain, that all, both Jesus and Gentiles, will be collected into one Body under Chrilt the Head, when his glorious universal Kingdom Shall appear compleat upon Earth.
This at least we may observe, that those Things that are spoken of the Tabernacle of God, or the Habitation of God among Men, were formerly promised to the Jews, almost in the very fame Terms. See Ezek. xxxvii. 26, 27, 28. Zeph. ii. io. Ifa. xii. 6. When therefore we read in the Writings of a Christian Prophet, that there Promises are now accomplished, can we with any Co
and of external Works, with but a short. fighted Knowledge of Things divine. The se. cond was an OEconomy of Affections, instituted for an internal Life, and if I may so express myself, for a facred Enthusiafm, with a much greater Light and Knowledge of Things divine, yet a Light and a Knowledge imperfect and incompleat. The Third, in the Millennian Kingdom of Christ, will
lour of Juftice deprive those of a Share in such Glories, to whom they were firit of all directed ?
The Time of this Restauration of the Jews will be at the Sabbatism, at their Resurrection from the Dead, and so, after the Renovation of the Heavens and the Earth; or in the Millenial Reign of Christ, in the World to come. And therefore 'tis foretold and spoken of by the Prophets as a Resurrection, Ifa. xxvi. 19, 20, 21. Ezek. xxxvii. 12. Hof. xiii. 14. *
* Rom. xi. 26, 27, Sc. . Cor. xv. 54. and that of Daniel xii. 1, 2. regards the Jews in a special Manner; and Michael, the great Prince, is Chrift.
The Jews by their Sins, and the Abuse of their Law, have, by the just Judgments of God, made Way for the Christians: and Christians by their Vices, and the Abuse of their Law, Thall in their Turn give Place again to the Jews. Having alternately abused the Goodness of God, and alternately *
* shall succeed each other. After these Renjarks, it will be thought highly, just, that the Fews should have no small Share in the Millennian Kingdom of Christ. But perhaps there may be two or three Objections made to this Opinion. First, that
the Millennium seems to be calculated entirely for Revel. xx. Christians, or those that were beheaded for the Witness of
Jefus, and for the Word of God, and which have not werjoipp'd the Beast, neither his Image, neither receiv'd, &c. and they fall live with Christ a thousand Years. Then it is faid, that in the holy Jerufalem to come, there shall be
Jews, (Luke vii. 28.). Among those that are born of Women, there is not a greater Propbet than John the Baptist ; but he that is least in the Kingdom of Heaven, is greater than be, viz. with regard to the Extent of their Science, and to their knowledge of Things divine, and to their worshipping their God in Spirit and in Truth. O Days deserving to be eternally celebrated ! O truly
So that notwithstanding these Objections, we must allow the Israelites their Share in the future Canaan, their Restauration, and promis'd Rest. For so it is that the Apostle to the Hebrews argues, that there fill remaineth a Sabbath for the People of God: By which Title he particularly marks out the Israelites, a People belonging to God in a peculiar Manner, and in Covenant with him. Now this Sabbath, although it may in some Respects he apply'd to the Gospel State, yet the Jews, we see, are not come to the Enjoyment of that Reft; and since this Sabbath ought to be the Antitype corresponding to those Types of it, the Septennial Sabbaths of the Land of Canaan, the Jews may reasonably expect another more glorious Sabbatical Rest, ano: her hafpier Canaan; that fo the Antitype may more exactly answer to its proper Type.
It mult be acknowledg’d that the Apocalypse does chiefly run upon the Millennium, and regards the Jews above all others, as though the Millennium belong'd to them folely. 'Tis true, it does in a great Measure belong to them, hur not to them alone, as is plain from Revel. vii. 9. and XX. 4.
But that many Places, and indeed the main End and Design of that Prophecy, respects the Jews, is apparent enough to any Reader. See likewise Holmes, Vol. ij. p. 125, Com 126, Ec. * * * * *
Christ is the Creator of both Worlds, the old, and the new one that is to be. He is said to be the Creator of
Golden Age ! O truly blissful Life! Let this thy Kingdom come, O Lord; and as thy Will is done in Heaven, let it be done on Earth. Thou gavest thy Promise that thou Rev. xxi, wouldest come quickly, and wouldst renew all Things: Why does our God stay? what hinders the Motion of thy Chariot? what stops the Course of its Wheels ? Let all thy Judges.v. Enemies perish, O Lord; but let those who 31. love thee, be like the Sun, when he mounts the Skies, in all his Strength, and in all his Glo
Thus have we with Brevity treated of the State of the Millennium.
They who desire to see the Rest that relates to it, may find it in the forementioned Theory. At the End of this Millennium there will follow the last Judgment and the second Resurrection; and then comes the Consummation of all Things. I must confess there is no Mention made in the sacred Writings expresly
the old World in many places, Pfal. cii. Fob. i. 3, 10. Col. i. 17. Heb. i. 10.
As to the World that is to be, the Messiah is called, πατήρ τα αιώνων μέλλοντο», the Father of the World to come, Ifa. ix. 6.
From whence the Author to the Hea brews, Chap. ii. 5. says, that the ornguévny tùy jénaroai, the World to come, is in a peculiar Manner subject to him. The Jews call it nobay, which regards the World, as well the natural as moral. It is worth enquiring whether they make the Messiah the Author of this likewise.
I do not remember that the Messiah is any where in Scriprure said to be the Author of the new Heaven, and the new Earth.* * * *