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seems to me, it doth take place ; because then all opposing power will have been put down, and utterly done away with in the lake of fire, which is the second death. And so soon as this is done, it is declared by the Apostle, that the kingdom shall be given up. He sits upon his Father's throne till the close of the Millennium; and from that time forth he sits upon it no longer for ever, but passeth into the condition of the subject : “ Then shall the Son also be subject unto the Father, that God may be all in all.” And then this further question ariseth, How shall things be ordered thereafter?

The answer is, That order of things which is the proper manifestation of Godhead, and which for a season hath been inverted, will take place and continue for ever. And what is this? The Father, the object of worship, the all in all; the Son, the head of the worshippers, the King and Priest upon his throne ; the Holy Ghost, in and by the church, his body, serving bim in the government of all the creatures, each in their several appointed places for ever and ever. This is the Divine, and, so to speak, the natural order ; .which hath been for a season inverted, first in order to redeem all, and then in order to shew that the Redeemer of all is very God. It was inverted when Christ, in order to redeem all, from being Lord became servant, from being the life became dead; and now it is inverted, by Christ being the reigning one in glory, as God, in God's supreme estate. The one inversion was the con. sequence of the other; and both together do manifest the glory of the Father, and the glory of the Son, and the glory of the Holy Ghost, in recovering the world from its bondage under sin, into the glorious liberty of the sons of God. When this hath been accomplished, things resume their natural course ; which is, as hath been said, God the Father acknowledged as the supreme Originator and continual sustainer of all; Christ the Son, as the Head over all to his church, and with his church the governor of all, through the continual ministry of the Holy Ghost; the Holy Ghost, as the Life of Christ in all, the secure binder of all in unity, and the blesser of all with the blessings of goodness for ever and ever. Such is the theological answer to the question, And how will things be ordered after the Millennium ? And if any one ask for a more formal answer, as to the place, nature, and extent of Christ's throne and our throne, I have these things to set forth.

First, as to its place, that it will be upon the earth, and that for ever and ever. The doctrine of the Millen. nium is perverted, when it is made to signify a reign on earth only for a thousand years, and not for ever. It was so perverted in the beginning; and against this the article of the Nicene Creed, “ whose kingdom is for ever and ever," seemeth to have been addressed. The thousand years' blessedness is the period of his action as the Man of God's right hand, to the end of putting down all power adverse to God, of making it void and empty; of purging and purifying all things; of bringing them into the order and harmony of the Divine purpose, and fixing them there for ever. But the kingdom doth not thereupon cease to be upon the earth, but abideth here for ever and ever ; as is expressly declared in all the Scriptures, and in this book itself (xxii. 5), “ And they shall reign for ever and ever.” In that new earth, we look for “a king. dom which cannot be removed (Heb. xi. 28). Thy throne, O God, is for ever and ever (Psalm xlv. 6); apo plied to Christ Heb. i. 8; and, in the passage before us, imparted unto us also. That the kingdom of the Son of Man, and of his saints upon the earth, is for ever and ever, is declared by Daniel, both in the vision of the great image (chap. ii.), and in the vision of the four beasts (chap. vii). And even of David's throne, the duration is declared to be “ from henceforth, even for ever” (Isai. ix. 7). And all the promises made to Abraham, and the seed of an inheritance, is for an everlasting possession;" and without exception, Christ's throne is every where through out the Scriptures described as an everlasting throne of righteousness upon the earth. The revelation of the Millennium, which is confined to this book, doth not nullify these continual declarations of Holy Scripture. No word of God can make void some other word of God. The revela. tion of a Millennium casts additional light upon the promise of God, shewing us that for the first thousand years of that eternal kingdom, Christ with his church should be occupied in the work of subduing all things unto God, and ordering them in blessedness, and bringing forth to

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him a great increase of children; and doing many other things of which we can have little idea. This is a very blessed hope, that, coming with Christ, we shall subdue the world, and have dominion over it. We know that Adam is the type of Christ; that Eve is the type of the church his bride, who comes along with him; that paradise is the type of the new Jerusalem, with its tree of life and water of life. And the occupation of the millennial period is, we believe, typified in these words ; “Be fruitful and multiply, and replenish the earth, and subdue it." While the after and eternal period is typified in these words; “ And have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the face of the earth." I say typified, but in what way of greatness, and of glory, and of blessed. ness, the antitype shall pass far and away beyond the type, I cannot say, and never presume to speculate. Christ and the church shall be so occupied during that thousand years, as that they shall be able to look upon the kingdom for ever, and feel that its blessedness is due unto them. God puts his fulness into Christ, and Christ puts his fulness into the church, his body; and so the mystical Christ, being filled with all the fulness of God, doth bring the earth out of all its evils, and order it in that condition of glory and stability in which it shall ever be, the dwellingplace of God, and the centre of the universal kingdom of Christ. The Millennium is but an act, and in my judg. ment a preliminary and preparatory act, of the universal and eternal kingdom, whereof the earth shall be the seat. The seeds and elements of enmity are still in existence, for they burst out at the close of the Millennium; but being under the government of Christ and the church, they are held down and kept inactive : whereby the glory of the Son of Man is wonderfully manifested over the head of all his enemies, and many ends there are doubtless besides, for which God doth appoint that period introductive of the eternal and immutable blessedness of the earth. But into these matters I question whether it be given us to enter ; only let no one suppose that the kingdom upon the earth is not for ever, because these thousand years of it are specified.

Next, as to the condition of the eternal kingdom, some have thought that it is set forth under the figure of the new Jerusalem ; whereto they are led by several things such as the declarations, “ They shall reign for ever and ever," " And there shall be no more death,” “ Behold I make all things new.” And of a surety there is, in the description of that sublime city, a certain tone which bespeaketh eternity and perfection. There is a peaceful rest within its walls, and a perfect brightness around it, which bespeak no change; and I have no doubt that it doth contain the germ of the world's regeneration. But while I agree that words like these, -". Behold the tabernacle of God is with men, and he will dwell with them, and they shall be his people; and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes ; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain : for the former things are passed away. And he that sat upon the throne, said, Behold, I make all things new. And he said unto me, Write; for these words are true and faithful. And he said unto me, It is done” (Rev. xxi. 3–6),~can be applicable to no shifting scene or changeable estate of things, I cannot agree with those who will therefore argue that it is not upon the earth during the Millennium, but the delineation of the after state. It is, I have said, in my judgment, the delinea. tion of the after state, but I think beyond a doubt it is in existence from the beginning, and during the whole continuance, and for ever after the Millennium. To this I am drawn, not only from particulars in the description, as that “the nations of them which are saved, walk in the light of it,” “ the leaves of the tree which grows in it being for the healing of the nations ;” and “the kings of the earth bringing their glory into it.” And also from the expression, “the beloved city," against which the seduced nations rise in rebellion : but still more from the continual language of other parts of Scripture, where this city is made mention of. For example,“ Our (conversation) citizenship is in heaven, whence we look for the Saviour, who shall change this vile body," &c. (Phil. iji. 2)), where the city, the resurrection, and the coming of Christ are mentioned together. Again, in the xiith chap. ter of the Hebrews, where the whole hopes of the Christian

are exhibited together," the heavenly Jerusalem" standeth among the rest. Also, the patriarchs Abraham, Isaac, and Jacob, looked for that city and country at their resurrection (Heb. xi.); and the Apostle gives it as our mother city, to which therefore we must enter so soon as we get the resurrection right and title ; also because it is among the seven promises to the victorious, and, like the other six, should come to them so soon as the battle is fought and over. Sound interpretation, as well as sound doctrine, therefore, I think, require of us to believe, that the new Jerusalem is in existence from the beginning of the Millennium, from the very coming of Christ ; while at the same time, I believe, it hath in it all the features of the eternal state also.

My idea of the new Jerusalem is, that it is the figure of the inward purity, peace, and power which there is in the church, (the Head and the members, the Bridegroom and the bride), during the Millennium, and for ever; and that it stands collateral and contemporary with the crowned and enthroned kings of the millennium vision (chap. xx.), as Babylon, the false church, is collateral and con. temporary with the kings of the earth over which she rules. And like as those be the same persons who govern in the kingdoms of Babylon, and who compose the city of Babylon; as the city and the confederacy of the kings are but symbols for the same form of Antichristian power; so deem I that the kings of chap. xx. and the city of chap. xxi. are but two symbols for the same thing, which is the righteous and holy dominion of the Christ during the mil. lenial age, yea and for ever. And I think that the living creatures and elders are the compound symbol for the same thing. I can see throughout, the same doubleness of symbol; but whether I have attained to the exact reason and utmost depth of this arrangement, I cannot take upon me to say. I have touched, and will touch upon it, as it occurs, and perhaps God may vouchsafe us more light as we proceed. Sometimes I think it is to set out the double office of kings and priests ; sometimes that it savours of the two dispensations, the Jewish and the Gentile, and presents the united, yet distinct, brother hoods of the saved out of each ; and sometimes I think it is a twofold symbol, one part to express the separate per

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