Foundation of every Religion that is instituted, from which all particular Difpenfations 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 inftituted three particular religious OEconomies for the governing and perfecting Mankind: The first of which was an OEconomy of Senfe, and

Laftly, when this earthly Difpenfation arrives to its Perfection, when all Things shall be reftor'd, and Nature renew'd, new Heavens and a new Earth, the new Jerufalem fhall defcend from Heaven, deck'd and prepared as a Bride for her Husband, Chap. xxi. 2. This is the fame Bride as was mentioned before; and when 'tis called the New Jerufalem, the Holy City, it puts us in mind of the Fers, and of the old Jerufalem, their Habitation. Although what follows in this and the laft Chapter is reprefented to us under the fame Name and Manner of fpeaking, yet we must not deny this People their Share in it. * * * *There can be no Difpute as to Precedency; nor fhould we be too pofitive in applying that which follows, however it may feem to belong to that People; for it is too obfcure. From what is faid I think it appears fufficiently plain, that all, both Jews and Gentiles, will be collected into one Body under Christ the Head, when his glorious univerfal Kingdom fhall appear compleat upon Earth.

This at least we may obferve, that thofe Things that are spoken of the Tabernacle of God, or the Habitation of God among Men, were formerly promifed to the Jews, almoft 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 Chriftian Prophet, that these Promises are now accomplished, can we with any Co

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and of external Works, with but a fhortfighted Knowledge of Things divine. The fecond was an OEconomy of Affections, inftituted for an internal Life, and if I may fo express myself, for a facred Enthufiafm, 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

com

lour of Juftice deprive thofe of a Share in fuch Glories, to whom they were first of all directed?

The Time of this Restauration of the Jews will be at the Sabbatifm, at their Refurrection 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 Refurrection, Ifa. xxvi. 19, 20, 21. Ezek. xxxvii. 12. Hof. xiii. * 14. * * Rom. xi. 26, 27, &c. * 1 Cor. xv. 54. and that of Daniel xii. 1, 2. regards the Jews in a fpecial Manner; and Michael, the great Prince, is Chrift. * * *

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The Jews by their Sins, and the Abuse of their Law, have, by the juft Judgments of God, made Way for the Chriftians and Chriftians by their Vices, and the Abuse of their Law, fhall in their Turn give Place again to the Jews. Having alternately abused the Goodness of God, and alternately * * * * * fhall fucceed each other.

After thefe Remarks, it will be thought highly juft, that the Jews fhould have no fmall Share in the Millennian Kingdom of Chrift. But perhaps there may be two or three Objections made to this Opinion. First, that the Millennium feems 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 werhipp'd the Beast, neither his Image, neither receiv'd, &c. and they fball live with Chrift a thousand Years. Then it is faid, that in the holy Jerufalem to come, there fball be

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Jews, (Luke vii. 28.) Among those that are born of Women, there is not a greater Prophet than John the Baptift; but he that is leaft in the Kingdom of Heaven, is greater than he, 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 deferving to be eternally celebrated! O truly

Golden

So that notwithstanding thefe Objections, we must allow the Ifraelites their Share in the future Canaan, their Restauration, and promis'd Reft. For fo 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 Ifraelites, a People belonging to God in a peculiar Manner, and in Covenant with him. Now this Sabbath, although it may in fome Refpects be apply'd to the Gofpel State, yet the Jews, we fee, are not come to the Enjoyment of that Reft; and fince this Sabbath ought to be the Antitype correfponding to thofe Types of it, the Septennial Sabbaths of the Land of Canaan, the Jews may reasonably expect another more glorious Sabbatical Reft, another happier Canaan; that fo the Antitype may more exactly answer to its proper Type.

It must be acknowledg'd that the Apocalypfe 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, but not to them alone, as is plain from Revel. vii. 9. and

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But that many Places, and indeed the main End and Defign of that Prophecy, refpects the Jews, is apparent enough to any Reader. See likewife Holmes, Vol. ii. p. 125, 126, &c. ✶✶✶✶

Chrift is the Creator of both Worlds, the old, and the new one that is to be. He is faid to be the Creator of

the

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, wouldeft come quickly, and wouldst renew all Things: Why does our God stay? what hinders the Motion of thy Chariot? what ftops 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

ry.

THUS have we with Brevity treated of the State of the Millennium. They who defire to see the Reft 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 fecond Refurrection; and then comes the Confummation of all Things. I must confefs there is no Mention made in the facred Writings exprefly and

the old World in many Places, Pfal. cii. Joh. i. 3, 10. Col i. 17. Heb. i. 10.

As to the World that is to be, the Meffiah is called, πατὴρ τὸ αἰῶνα μέλλοντα, the Father of the World to come, Ifa. ix. 6. From whence the Author to the Hebrews, Chap. ii. 5. fays, that the muévny tùy μéaλxoar, the World to come, is in a peculiar Manner fubject to him. The Jews call it onday, which regards the World, as well the natural as moral. It is worth enquiring whether they make the Meffiah the Author of this likewife.

I do not remember that the Meffiah is any where in Scripture faid to be the Author of the new Heaven, and the new Earth.* * * *