tion, to be altogether inadmissible, especially when he shall have seen the evidence for the propriety of the literal sense.

An earthly building is most certainly designed; and that the choicest cedars, meant by "the glory of Lebanon," and the finest and most esteemed kinds of wood, will be collected and brought thither to beautify the edifice, and to render it as perfect as human art, subject to Divine direction, can make it. This interpretation is strongly corroborated by the following citation :

3. Ezek. xliii. 7, "And he said unto me, Son of man," (behold,) "the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel for ever."

This undeniably refers to that earthly edifice, the various parts of which, with their measures, &c., were in so particular a manner shewn in a vision to Ezekiel; in which His literal throne will be placed, and which he will make His peculiar residence among the sons of men.

The words, "in the midst of the children of Israel,” undeniably express the distinction between them and the Gentile nations; which clearly proves that the passage was intended by the Holy Spirit to be understood in its literal acceptation, as no such distinction can exist either in the spiritual or eternal world; and shews, of course, that the ideas entertained by different commentators, that it was a representation of Solomon's temple, or of that built by Ezra, or of things under the gospel dispensation, are destitute of any rational foundation. It evidently refers to times yet to come, and can have its accomplishment only in a state that is human. At the same time it shews its perfect agreement with the preceding and following quotations.

4. Joel iii. 17, "So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more."

From the latter part of this verse it is as plain as possible that by "Jerusalem" the future earthly Jerusalem must be intended; which, from the time of the fulfilment of this prediction, will, in a peculiar manner, "be holy," so that no "strangers," or unholy persons, shall ever pass through her any more; and by parity of reason, therefore, "Zion" must signify the literal Mount Zion in that city. And as the places here mentioned are to be understood literally, the "dwelling" of the Most High therein must, of course, be understood in the same sense, which perfectly agrees with, and corroborates the

view given of the preceding passages. But when the reader comes to the illustration, hereinafter given, of the verses which precede and follow, he will be more abundantly satisfied that the real meaning of this quotation has not been mistaken. 5. Ver. 21, For the Lord dwelleth in Zion."

Very wonderful circumstances being predicted in the former part of this verse, as likewise in ver. 18, which might produce a doubt in some minds of their ever being realised, these words seem to be given as a sufficient reason for expecting their fulfilment; and the more fully to assure it, the language anticipates the time of its accomplishment, and speaks of it as if it had actually taken place.

6. Amos ix. 11, "In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old."

From the following verses it plainly appears that the time to which this refers is yet future. It will be after the final return of the Jews to Palestine; for it is expressly asserted (ver. 15) that "they shall no more be pulled up out of their land." Now, what rational ideas can this passage contain when applied to the spiritual or eternal kingdom of Christ? or with what propriety can either of these be called “the tabernacle of David?" In what sense, other than literal, can it be said to be "fallen," to be in "ruins," or to be "built as in the days of old?" Let the reader duly consider those points. The passage assuredly implies the restoration of the temporal kingdom of David, or that power which he exercised over the children of Israel, so as to be possessed by the Messiah: this may be considered as indubitable. But this is not all; that something else is meant by "the tabernacle of David," appears equally certain. It refers to the material palace in which David resided, and implies, that this shall, at some future time, be raised up from its ruins, and be made a habitation for the Messiah, as well as David's royal posterity in the human state. These are the ideas which are contained in the words, and which strongly mark the coincidence of views on the subject among the sacred writers.

7. Micah iv. 7, "And the Lord shall reign over them in mount Zion from henceforth, even for ever."

A peculiar era is here referred to, "from henceforth." From the preceding and following words, it evidently signifies the time when the posterity of Jacob shall obtain, under the Messiah, "the first," or principal "dominion" over all nations, particularly expressed in ver. 8, "And thou, O tower of the

flock, the strong hold of the daughter of Zion, unto thee shall it come, even the first dominion; the kingdom shall come to the daughter of Jerusalem." That this has never been fulfilled, is most unquestionable. And that this peculiar reign will not take place till the prediction in ver. 8 be, or at least begin to be, accomplished, is clearly implied in the words.

Consequently, the spiritual reign of Christ in the hearts of His people cannot be intended here; for that reign, in proportion to the number of His people, has existed as much in times that are past as it can do in future. Besides, His spiritual reign can no more be limited to Mount Zion, than to any other particular place in the world. And to suppose that Mount Zion here means the regions of glory, which we commonly call heaven, is totally irreconcilable with the language throughout the preceding part of the chapter, which unquestionably proves it to refer to a state that is earthly. If there be any rational meaning, therefore, in the words, a temporal and literal reign must be designed, and Mount Zion the place where it will be realised. Thus viewed, in harmony with the passages before cited, its meaning is perfectly easy and unembarrassed.

The reader may compare, at his leisure, with those that have been already produced, the following additional passages: Ps. ii. 6, ix. 11, xlviii. 1, 2, lxxxvii. 2, 3, 5, cii. 13-16, cxxv. 1, cxxxv. 21, cxlvi. 10. It may be observed here, that if the reader conceives the evidence for the truth of the ideas advanced in this chapter not to be sufficiently satisfactory, ample compensation for this seeming deficiency will be found in subsequent chapters.

According to the proposed plan, an objection or two that may probably arise in the minds of some readers, as to the sentiments that have been already advanced, shall now be attended to.

The first that is likely to present itself to persons of genuine piety, will originate in a fear, or painful apprehension, lest the prevalence of the idea of a temporal kingdom should in any degree interfere with, or obstruct the prosperity of the kingdom of grace in the hearts of mankind, by producing dispositions inimical to its spirituality and purity.

It is certain that the publication of sentiments which are new and strange, more especially in things of great importance, will naturally produce in pious and discerning minds a suspicion and jealousy of them, and the greatest caution in abetting or encouraging them, till their nature and tendency have been sufficiently and properly examined. Such suspicion and caution are highly proper and laudable; and the reader is re

quested to examine the points in question with the strictest scrutiny possible. He will thereby satisfactorily discover that all painful apprehensions on the above points are perfectly causeless, as the holiness and purity of that predicted kingdom will be proved, in a subsequent part of this work, to be far greater than can possibly be experienced during the present state of things. And as to any concern lest it should supplant or supersede the sentiments proper to be entertained concerning the spirituality of the kingly office of our Lord, as the great King and Head of His Church, this also is totally groundless; for the views which are presented in the prophecies, when rightly understood, not only secure, but enlarge and perfect it. From Scripture also the following objections may be thought to have some weight:

The first passage that is likely to strike the reader's attention as an objection to Section I. is John xviii. 36, "My kingdom is not of this world; " and this may appear to some to receive additional strength from the original word rendered "world," it being, not alwvos, but κóσμov.

By way of answer, the reader is referred to Schrevilius's Lexicon, where we find the first definition given of it is ordo, which signifies," an order, or law of nature; a series, or tenor and succession of time or things." We see, then, that this definition perfectly coincides with the sentiments expressed in the preceding pages. For nothing can be more plain than this, that the nature of His future kingdom will be entirely different from that order, series, and succession of things which has existed in the world ever since the introduction of sin. This will be shewn in various instances in the course of the work.

But this passage may be considered in another point of view. As the commencement of our Redeemer's temporal kingdom was at that time so very distant, He might refer in these words, with very great propriety, to that spiritual kingdom which was then about to be more fully established by the preaching of the gospel. It is highly probable this was our Lord's primary meaning. But taken in either sense, there does not exist in it the slightest opposition to the sentiments that have been advanced.

Another passage that may be thought to militate against the author's views is 1 Cor. xv. 50, "Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God." The reply is, the future kingdom of Christ will consist of an earthly and a heavenly part. The apostle in this place evidently speaks of the latter, and, therefore, it does not in the

least refer to persons who will then be living in the human

state.

An objection to Section II. may probably, in the opinion of some, appear to be contained in Acts vii. 48: "The Most High dwelleth not in temples made with hands." By a little consideration, such objectors will easily discover that the words must necessarily be understood comparatively, or that He dwelleth not in them exclusively, so as to be limited or confined to them, as the idolators of old supposed their deities to be. If it be viewed in an absolute sense, it would directly contradict many other passages of Holy Writ. There is, therefore, nothing in this text that clashes in any degree with the purport of that section.

ART. II.-THE NEW HEAVENS AND EARTH.*

In the thirty-sixth number of this journal (July 1857) there is an article entitled "The Millennium and the Everlasting State," occasioned by a letter from "An Inquirer." In that article there are certain views propounded respecting the time of the creation of the new heavens and new earth which, as it seems to me, are not incontrovertible. This is a point which is, no doubt, subordinate in importance to the truth regarding the time of the Lord's coming; but still it is sufficiently important and interesting to claim the attention of all students of prophecy. The author of that article is of opinion that the millennial heavens and earth are different from the new heavens and earth, or that the latter are not created till the close of the millennium, at which "great final hour," he says, "He that sitteth upon the throne will say, Behold I make all things new, and then all that bears the likeness of the first Adam disappears for ever. None will be admitted into the new earth, except those in whom both mortality and sin have ceased to be." The only proof adduced in support of this seems to be to the following effect: It is said in Rev. xx. 1-8, which refers not to the millennial but to the eternal state, "Behold I make all things new." All things cannot be made new so long as mortality and sin exist; these exist during the millennium; therefore all things are not made new, or the new heavens and earth are not created till the close of that period when mortality and sin shall be

* As the subject taken up in the following paper is neither uninteresting nor unimportaut, we think the discussion of it in our pages will prove acceptable to our readers.-En. Q. J. P.