cumstances which refer to this glorious period; but an explanation generally attends in a plain dress. But the reader, it is presumed, will not find, in all the various descriptions of it, what may properly be accounted a symbol, excepting that just noticed referring to governments.

The not attending to this important distinction, but considering some of the symbols which refer to the present Aion in a literal sense, especially those that denote its passing away, and, on the other hand, the viewing various descriptions of the future Aion as figurative,-have been the principal causes of that prodigious obscurity and confusion which have overwhelmed those prophecies ever since the apostolic days, or nearly so.

The next idea that occurred was, that it would be impossible fully to reconcile all the different parts of those predictions, without admitting the literal sense of the description of the heavenly Jerusalem given by St John in the 21st chapter of the Revelation; and, consequently, that two very different states, generally thought to be utterly incompatible with each other, will really exist together, and be, in some degree, united—namely, the heavenly and the earthly states. This lays the foundation of the distinction between the earthly and heavenly parts of the Redeemer's future kingdom.

The state of the Christian Church for many centuries past has been, with respect to these predictions, very similar to that of the Jews of old with regard to those concerning the person, &c., of the Messiah. These prophecies contained such opposite, and apparently hostile circumstances, as appeared to them utterly impossible to be connected together, or to belong to the same person. For instance, that well-known question put by our Lord to the Pharisees of old, Matt. xxii. 41-46, respecting a prediction in the Psalms concerning Himself -That if David, by the Spirit, called the Messiah his Lord, how He could be his son? This, notwithstanding all their boasted learning and knowledge of the Scriptures, they were unable to answer. They probably thought it impossible that He could be both David's son and Lord. But now the nature of the case is so fully explained, by the union of the Divine and human natures in the person of Jesus Christ, that a babe in Divine knowledge is capable of solving the difficulty with the utmost ease.

Another thing that equally perplexed the Jewish rabbis, and, through the perverted bias of their minds, became a dreadful stumblingblock, and caused their fatal rejection of the Messiah, was the seeming contrariety in the predictions

concerning Him. Some of these represent Him as a great king and conqueror, subduing their enemies, and bestowing upon them peace, and the greatest earthly prosperity and honour; while others represent Him as possessing no beauty or comeliness to make Him appear desirable-as despised and rejected a man of sorrows, griefs, and sufferings and at last cut off by an ignominious death. They could not conceive it possible that circumstances, apparently so very contradictory, could by any means relate to the same person; and therefore, prompted by their vanity and ambition, they discarded from the character of their Messiah the latter kind of circumstances, and retained those only which were more congenial to their inclinations and wishes. This led them, unhappily alas! for themselves, to fulfil those very predictions which they had rejected.

So likewise with regard to the future kingdom of Christ, the predictions and promises which most undeniably relate thereto give such seemingly opposite descriptions of its nature and circumstances, as have hitherto been deemed altogether incompatible with each other.

The nature of the case will plainly appear to be as follows: -The glory and blessedness of the earthly state will be so great, in consequence of the renovation of the human race and the descent of the heavenly Jerusalem, and some of the descriptions of it are of so very exalted a nature, that they have been generally considered incapable of being applied to any state that is human; and have, of course, been supposed to refer exclusively to the eternal state of the just. See Isa. xxxiii. 24, and lx. 19, 20; 2 Peter iii. 13; and Rev. xxii. 1-5.

In some other places it is explicitly described as a human state, consisting in earthly prosperity; as peace and public tranquillity, riches, honour, fruitfulness of the earth, as well as of man and beast, with every temporal felicity that can be desired. See Isa. li. 3, and Ix. 9-18, and lxv. 21-25; Jer. xxx. 18-20, and xxxi. 27, 28; Ezek. xxxiv. 25-30; Amos ix. 13-15.

Those apparently opposite passages will, it is hoped, satisfactorily be shewn to refer to one and the same state, and to be perfectly compatible with each other. The foundation and nature of this will be sufficiently illustrated in their proper places. Those Those passages which exclusively belong to the heavenly state will also be distinctly pointed out.

But the principal thing which occurred to the author's mind, and which was found to be of the greatest importance in simplifying and reconciling the various prophecies with each

other, and in removing those difficulties which the belief of a literal conflagration renders altogether insuperable, was the duration of this most blessed and glorious state. In closely investigating the passages which relate to the subject, it could not fail to appear, that expressions which necessarily imply the endless duration of this state, frequently accompany, and are inseparably connected with, the circumstances therein described. This produced the following conclusion :-That if those passages were intended by the Holy Spirit to be understood literally, (and of this the honour of God, and of the character of His holy prophets, would not by any means permit a doubt to be entertained,) then the perpetuity or endless duration of this state must be the unavoidable consequence.

But long and painful were the struggles sustained before the author could permit himself fully to discard what has appeared to him a venerable sentiment of antiquity, generally believed by all the Christian Church from time immemorial, viz., the conflagration or destruction of the world by fire.

For a considerable time much embarrassment was produced by some passages in the third chapter of St Peter's second epistle, which appeared totally irreconcilable with many others of the plainest and most definite nature, till the key was perceived which unlocks St Peter's meaning; it then satisfactorily appeared that the nature of his language, as contemplated by him, could not possibly be other than symbolical.

It is highly probable that the strangeness, and as it may appear to some at first sight, the danger of such a sentiment will be likely to startle or alarm the minds of some readers. But such persons are earnestly requested to dismiss their fears, and suspend their censures, till they have attentively read and candidly considered the nature of the case, and the proofs advanced in support of it. It is presumed they will then plainly perceive, and be fully satisfied, that their apprehensions and alarm were destitute of any real foundation.

It is necessary to remark, on the whole, that, notwithstanding the difference of sentiments on the subject has been great, and the mistakes of writers concerning it very extensive, and apparently important, yet they are not of such a nature as to affect any of the essential doctrines of the gospel, or the spiritual concerns of mankind, or in any degree to endanger their eternal welfare and happiness.

As it will be necessary to make use of some terms or phrases in a sense somewhat different from that which they have generally sustained, it will be needful to define those

terms, by stating the particular sense in which each of them will be used, that the reader may at once enter into the idea intended.

1. By the earthly or human state, is meant the state of the human race, as they at present exist and multiply in bodies of flesh and blood, without any reference to their moral state; including also the furniture of the terraqueous globe in vegetables, &c., as calculated to supply their bodily wants.

2. By the heavenly state, the reader must understand the state of the just after the resurrection, when they shall have obtained their glorified bodies; together with such Divine enjoyments as are adapted thereto.

3. The heavenly Jerusalem means that heavenly fabric or city, described by St John under the titles of "The Holy," and the "New Jerusalem," which will be a habitation of the saints after the resurrection. It is called the heavenly Jerusalem, by way of distinction from the following.

4. The earthly Jerusalem designates that new earthly city which will be built by the Jews after their return to the land of Canaan, the measures of which are particularly described by the prophet Ezekiel, in the forty-eighth chapter.

5. The renovation, regeneration, or restitution, signifies the restoration of the human race to that original state of purity and immortality in which our first parents were created. After which, death will cease; and when the respective times of their continuance in the human state is ended, their bodies will be suddenly changed, and thereby fitted for the heavenly state.

6. By the spiritual kingdom of Christ is meant that spiritual power which He possesses or exercises in the hearts of His faithful people while in this life, as the great Head, Lord, and King of His Church; including also the outward ministry of the word.

7. The invisible world implies the world of happy spirits in their separate state between their death and resurrection, together with the heavenly hosts of angels, archangels, &c. It is called invisible, to distinguish it from the preceding.

8. The eternal world or state, is made use of according to the ideas which are commonly entertained respecting the state of the blessed in heaven; but not including the state of the damned.

9. The words perpetuity and perpetual (in order a little to vary the language) are used as equivalent to eternity and eternal.

PART I.

OF THE EARTHLY PART OF THE FUTURE KINGDOM OF CHRIST.

CHAPTER I.

That the future kingdom of Christ will be temporal, and adapted to the state of mankind on earth, and will partly consist in the exercise of human power and authority: That an earthly edifice will be built on Mount Zion in the earthly Jerusalem, where He will vouchsafe to manifest His presence, and act as supreme King and Lawgiver.

In the prosecution of this work it is intended, first, to produce some of the principal prophetic passages which relate to the points proposed, and to explain and illustrate them by adding such remarks or inferences as they may appear to require. Secondly, at the end of each chapter to state and answer the objections, and obviate such difficulties as the nature of the sentiments advanced may probably occasion.

I. That the future kingdom of Christ will be temporal, and adapted to the state of mankind on earth, and will partly consist in the exercise of human power and authority.

This will clearly appear from the following passages. will consider them in the order in which they occur.

We

1. Isa. ix. 6, 7, "Unto us a child is born, unto us a son is given, and the government shall be upon his shoulder; .... upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice."

The prevailing sentiment is, that the government, throne, and kingdom here mentioned signify the spiritual kingdom of Christ, and which will be continued in the eternal state.

But let us examine this idea. The things intended are here called "the throne of David, and his kingdom." Now, to render these phrases in any degree proper, they must unquestionably mean a throne and kingdom which had been possessed by David. But what throne or kingdom has he ever possessed in the invisible world, or what can he ever possess in the eternal state, that can in any sense whatever apply to the words before us? And with regard to our Redeemer's spiritual kingdom in the hearts of His people, surely no person, on mature consideration, (notwithstanding the numerous authorities for it, and the amazing strength of prejudice in its favour,) can ever allow himself seriously to think, that the Holy Spirit of wisdom could have applied to this the epithets of “the throne of David, and his kingdom!”

With respect to these words, "the government shall be