NOTE: This is a copy of the entire text of a book Two Academical Exercises by Morgan

Edwards, which he originally wrote as a senior essay in 1744 while at Bristol Baptist College in
Bristol England. It was published later in Philadelphia in 1788, with minimal change from the
original essay. This copy was made from the Library of Congress in Washington, D. C.
Spelling has been modernized. There may be some mistakes in this text from the original. Page
numbers from the original copy are noted when they occur in the text on the left side. This copy
has been provided for those who want to read for themselves the statements by Morgan Edwards,
which we believe teach a pretribulational rapture.

TWO
ACADEMICAL EXERCISES
ON
SUBJECTS BEARING THE FOLLOWING
TITLES;
MILLENNIUM,
LAST-NOVELTIES.

PUBLISHED BY
MO RG.A N E D WA R D S, A.M.

AND QONDAM FELLOW OF R.I. COLLEGE.

May we know what this new doctrine, whereof thou speaketh, is for
thou bringeth certain strange thins to our ears: We would know,
therefore, what these things mean.
ACTS XVII. 19. 20.

PHILADELPHIA:

Printed By Dobson and Lang,

In Second Street, between market and Chesnut Street.

[Link]. LXXXVIII.
(1788)

Millennium

Rev. XX. 4, 5.

Page 5
 And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw
the souls of them that were beheaded for the witness of Jesus, and for the word of God, and
which-had not worshiped the beast, neither his image, neither had received his mark upon there
foreheads, or in their hands; and they lived and reigned with Christ a thousand years. But the
rest of the dead lived not again until the thousand years were finished: This is the first
resurrection.

And is it come to my lot to treat of the Millennium, or Christ thousand years reign on earth?
Thousand pities, fir, that you had not allotted the task to one of these older and abler students!
But since it is your pleasure, I will do my possible: and in the attempt will work by a rule you
have often recommended, viz. “To take the scriptures in a literal

Page 6

Sense, except when that leads to contradiction or absurdity." I need say no more to inform you,
sir, that I with to be understood as a minister of the letter only while I treat of the said
Millennium. Very able men have already handled the subject in mystical, or allegorical, or
spiritual way: and could I rest satisfied with their sentiments, I might have colleted those
sentiments, and deliver, them perhaps) with applause; as that would show my reading, and, at the
same time, free a novice from the affectation of singularity and taking too much upon him, like
another son of Levi. And glad I am that I may speak freely to the matter. It is what I could not
have done in a late reign, for fear of being called a fifth monarchy man (as Venner and his
company); and being cut to pieces by soldiers. But George the second is not Charles the second:
George (whom God long preserved) is not afraid of the fifth monarchy, nor would be loth to give
up his kingdom to him by whom kings reign and princes decree justice. But enough of
preambling. Come we now to the doctrines of the Millennium; some of which are visible in my
text; as

I. There will be. Two resurrections;

For a first resurrection supposes a second; and the supposing and supposed are in my text.
Paul advances the same doctrine in his first letter to the Thessalonians ‘‘the dead in Christ shall
rise first." (Chap. iv. 16). But more of this in another place.

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II. The distance between the first and second resurrection will be somewhat more than a
thousand years.
I say, somewhat more; because the dead saints will be raised, and the living changed at
Christ’s " appearing in the air" (1 Thes. iv, 17); and this will be about three years and a half
before the millennium, as we shall see hereafter: but will he and they abide in the air all that
time? No: they will ascend to paradise, or to some one of those many “mansions in the father's
house of God" (John xiv: 2), and to disappear during the foresaid period of time. The design of
this retreat and disappearing will be to judge the risen and changed saints; for " now the time is
come that judgment must begin," and that will be at the house of God" (1 Pet. iv. 17): to this
•refers that part of my text, " and I saw thrones; and judgment was given," viz. 'the saints were
judged, and their rewards specified; of. -Which, mark hereafter. Knowing all this, the devil will
follow to accuse the brethren to the judge; and will continue at it day and night in hope of
preventing their acquaintance: their pleas against him will be those borrowed from the " blood of
the lamb, and the word of their testimony:” by these they Will prevail in judgment; and their
accuser wi1l be hurled down to the earth by the strong arm of Michael; and with him will come,
that notable voice; ''Wo unto the inhabits of the earth for the devil is come

Page.8

Down among you, having great wrath, because he knoweth that he hath but a short time;" viz.
three years and a half, as before (Rev. xii. 7-11). Add to the above, that between the end of the,
millennium and the second resurrection the devil is to be let loose, and Gog and Magog's army to
be destroyed, which will require a considerable time, tho' John calls it “a little season." (Rev. xx.
3.)

III. Christ personal reign on earth will be a thousand years at least.

I call it personal, to distinguish it from that proxical dominion which he hath exercised on earth
since he quitted it, and retired to heaven. And I have added at least a thousand years because he
[Link] quit the earth, nor resign his delegation till after the last judgment; and the presentation
of all the saints before God, with a " Behold I, and the children ". Which thou hast given me!"
(Heb. xi. 13). Then his mediatorial. kingdom and reign will cease; and he and they be subject to
the father till the new earth be prepaid for another kind of reign.

IV: Christ’s kingdom on earth will be universal.

No people or state will be left out. And herein it will exceed the Roman, Grecian, Persian
or Babylonian monarchies, which also laid claim to universality; for Christ will ''reign from sea
to sea, and

Page.9

From the river to the ends of the earth" (Zech. ix. io). ' The kingdoms of the world shall become
“the kingdoms of Christ." (Rev. xi, 15). "All kings shall fall down before him, and all nations
shall sever him.” (Psalm. Xxx): surely David had in his eye that son, who was also his Lord; for
to his son Solomon the above text is by no means applicable. See Dan. viii.

V. That spot of earth which. Christ will make the seat of his governments Mount
Zion, in Jerusalem.

Jerusalem and the temple will be rebuilt, as we shall prove by and by and that temple will
be the house of Christ kingdom. A prophet and an angel allure us that the above doctrine is true,
"He will reign in Mount Zion and in Jerusalem before his ancients gloriously, faith a prophet,
(Isreal. xxiv.23); and that he means what we mean evident from the New Testament, where the
words are quoted, and applied to this very subject. Gabriel adds his suffrage thus, God will give
him the throne of his father David, and he shall reign over the house of Jacob for ever." (Luke i,
32,33): this throne has hot yet been given to the son of David; but the millennium
Many more passages be quoted to support our four hand our other doctrines; but this would be
superfluous; as one text, rightly applied is proof sufficient of any religious point. Millennium
will make steadfast the words spoken by angels.

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VI. The risen and changed saints shall reign with Christ on earth a thousand years.

I do not mean that all will be kings; for some are to be Christ’s priests, some judges, some rulers
over cities, some over his household, some over his goods, (as wee shall see anon) and some his
special chorister and musicians: neither does my text authorize any such fancy; for the thrones
and judgments there, are for persons of a particular description, viz. Such as “were beheaded for
the witness of Jesus, and “had not worshipped the beast nor his image, nor had received his mark
in the forehead or hand.” And I said, in my doctrine, that they shall “reign with Christ On earth;
for in heaven they cannot reign: how will they find subjects there? They will not reign over one
another; nor yet over angels in heaven, tho’ they will on earth (1 Cor. Vi. 3): in heaven (while
they continue* there) They and their lord will be subjects and not kings (1 [Link].24); therefore
they reign with Christ at all they must reign with Christ at all they must reign with him on earth;
he supreme king and they subordinate, as Cesar and Herod reigned over the Jews at the same
time.

* That continuance will be no longer than while the old earth is burning, and the new earth
created; for after those events he and they will descend to he new earth where in dwelleth
righteousness forever. 2 Pet iii. 13.

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And so, faith, my text, “The saints shall reign with Christ [on earth] a thousand years." Other
texts say, that all " kingdoms and dominions under the whole heaven shall be given to the
saints." (Dan. Vii-- 18. 27): That the saints" shall judge men and angels." (1 Cor. vi, 2. 3).
Miserable work do the Antimillenarians make of these texts. And as miserable of the following;
" When the son of man shall sit on his throne, ye [my twelve disciples] shall sit on twelve
thrones, judging the twelve tribes Israel." (Matt. xix. 28). "I appoint unto you a kingdom, that
you may eat and drink at my table, in my kingdom. (Luke xxii. 29, 30.) " Hence forth I will not
drink of the fruit of the vine until that day when I drink it new with you in my father's kingdom."
(Mat. xxvi. 29.) " To sit on my right hand and on my left [in my kingdom] is not mine to give;
but it shall be given to them " for whom it is prepared of my father." (Matt. xx.23). The meek
shall inherit the earth." (Matt. v, 5. " Thy kingdom come" &c. (Matt. vi. Iô) Literal
millennarianism alone will do justice to these texts and many others; for if all the kingdoms of
the world become the kingdoms of Christ (and he reside in Jerusalem), he must have deputies to
manage the civil and religious "affairs of foreign countries the saints will be the men; and thus
the saints will be his kings and priest: thus the kingdoms of world will be given to the saints: thus
the saints will judge the world: and as the world to come will

Page.12

Not (like the present) be in subjection to angels but to the saints, * (Heb. ii. 5) it follows that the
angels will be superseded, and the saints take their authority from them: thus the saints will judge
angels. And if the twelve tribes return to their former inheritance, and a throne of government be
set up in each tribe (as will be shown presently) who fitter to fill those thrones than their
countrymen thus the twelve apostles shall judge the twelve tribes of Israel: and if some must sit
on Christ's right hand and left in his, kingdom, it cannot be the kingdom of heaven, else some
would sit between him and the father. The last judgment will admit of no partnership or assistant
judges; neither of juries, or something equivalent to", juries,’ which is the usual way of
accounting for. The saints judging angels and men. Again; if Christ reside in Jerusalem his vice-
roys, judges, priests and ambassadors attend his court to pay homage o, the universal monarch,
he must have tables to entertain them at thus the saints shall eat and drink at his table in his
kingdom. I am aware of what philosophy and vain deceit will object. viz. That the raised and
changed saints are not capable of eating.

*It is plain that angels have authority in the government of this world: hence we read of one
Michael who had charge of the Jews and their affairs (Dan. x, 21.) ; of another who managed the
affairs of the Persian empire (ch.x. 13). Some have power over the elements, as fire (Rcv. xiv. 18
:) water, (Ch. xvi, 5); light (Ch. xix,); the winds (Ch. vii. 1); the bottomless pit (ch. ix. 1. 2.) It
would be endless to enumerate all the instances wherein this world is in subjection to angels; not
so the world to come or millennium.

Page.13

Eating and drinking, because their bodies are spiritual, incorruptible and immortal." I fear not the
objection. Did not Christ (after his resurrection) eat and drink? (Acts x. 41). And, for fear some
chemical theologies should subsidize fact into phantasm, the species of eatables are mentioned,
viz, bread, filth, and honey-comb (Luke xxi. 30,42.) and why may he not eat-and drink in his
kingdom? Or, why may not the risen saints eat and drink with him? Are” their bodies more
refined than his? Are we not told that angels ate on earth? Nay, do they not eat in heaven? How
else come we to read of angel’s food? (Psalm. lxx. 25). And, if the Israelites despised it as too
light for their gross bodies it well suits the refined nature of angels and saints. (Rev. ii. 17). It
appears to me that all created beings stand in need of some alimen1tary accession, tho their
bodies were pure another. Milton laughs to scorn those theologists who explain scripture
othcrwis Ethan in a Literal sense, when angels are said to eat and drink; and finely describes the
manner in which superior natures are nourished by the inferior. (Par. 1. 65.1. 405.)

V11. Preclusive to the millennium, and preparatory for it, are the following events.
[Link] present usurpers of the country given to Abraham and his seed will be dispossessed,
viz.

Pg.14
The Turkish or Ottoman Empire will be demolished; for otherwise the right owners cannot
posses their inheritance. The said demolition' of the Turk (or beast that started out of the earth) is
exhibited at the opening of the first seal, when .a horseman with his bow issues forth conquering
an to conquer, (Rev. vi. 2): his exploits are specified at the sounding of the first trumpet (ch.
Viii.7), and at the pouring of the first vial (ch. XVi, 2). The fifteenth chapter of Esdras is a
prophecy of these events wherein Asia is particularly. Mentioned, (ver. 46.)
2. The twelve tribes (is observed before) will return to their ancient inheritance, else how
can the twelve apostles be their judges? Men have thought that the ten tribes are lost, viz. have
dwindled away, so as to cease to be a people, like many other nations; but Christ faith that the
Jewish nation shall not pass away till he come in his glory. (Matt. xiv. 34.) The other two tribes
are in being yet, and are seen in most parts of the world a distinct people. But all Israel must be
saved, according to Paul (Rum. i, 25. 26); therefore the ten tribes are in-being, and a distinct
people: a prophet + of their own faith "that, after Shalmaneser

*The present. Situation of the Turrkish empire comrades attention from all that look for the
coming of the Lord Jesus to reign upon earth: the combination of the copiers of Russia an, the
emperor of Germany, and their success the last year (1787) against that empire are the ressen:
should they prevail, the Jews (like the crusades) will repair from all quarters towards the holy
land.
+ It may be observed, that the books of Esdras were, by the primitive Christians (for near
four hundred years) esteemed Canonical, as appeared by three catalogues yet extant: among
some western Christians they are yet so esteemed; but granting they are not canonical, yet
Esdras’s account of the ten tribes is more credible than any other profane history; because he
must be better acquainted with the fact he relates.
* The abomination intentioned by Daniel is supposed to be that which Antiochus
Epiphanes set up in the temple; but that was before Christ time many hundred years; the Romans
set up no abomination in the temple; for it was destroyed before they could gain possession of it;
therefore Christ refers to a thing that is yet to come; and to a temple that is not yet extant.

Page.15

Shalmaneser had led them captive, they assembled together, crossed the Euphrates, and
marched in a body for a year and a half till they came to a country where no man dwelt.” The
name of that far country is Arsareth. (2 Efd. xxi.). This account is the more credible, because
they are expressly said to cross the Euphrates. In they’re way back to their own country. (Rev.
xvi.12). But the western Jews will return before them, “Jerusalem shall be inhabited again, and
the Lord will save the tents of Judah first. (Zech. Xii. 6. 7.) And when they are returned they will
all coalefee into one body, as before the division in Rehoboam’s time, and no longer be styled
the Kingdome of Israel and the kingdom of Judah, but be one, and their name one this is
particularly described by Ezekiel, (ch. Xxxvii), and is full to our purpose, because the prediction
was not fulfilled at the return of the Jews from the Babylonith captivity. (John iv. 9). In this
united capacity they will rebuild Jerusalem in its place, and the temple in its place on mount
Zion; for in this temple will antichrist sit as god, and be the abomination * mentioned by Daniel,
and referred to by Christ
Page.16

As a prelude to his coming to reign; and an alarm to the Jews to flee for their lives Mat. xxiv. 15
35)- Into the same temple will Christ come after the destruction o Antichrist, and there fix his,
residence (Zech. xiv. 4, 5.) Ezekiel is more particular in his forty third and forty fourth chapters.
The same Ezekiel describes this temple in the eight last chapters of his prophecy: it is vain to say
" that he " means the. Temple begun by Zerubbabel and finished by Herod." Let anyone read the
description of this 'temple in Josephus, and compare it with Ezekiel’s temple, and he will soon
see that they are not the same, and that the latter has never yet had an existence.
3. Another event prior to the millennium will be the appearing of, the two Witnesses mentioned
in Rev. xi. And Zech. iv. One of which will be Elias: this I gather from Malachi, (IV,) and from
Matthew, Elias truly shall come; and restore all things" (ch. 'xvii. Ii): this, indeed, is applied to
John the Baptist in the next verse, but it is in a way of accommodation of prophecy, and not of
accomplishment; for John was come and gone too) at the time that Christ faith in future, Elias
SHALL come: besides; John was a fetter forth of new things rather than. A restorer of the old,
which is the description of Elias: add to all, that John had denied that he was the Elias whom
Malachi spake of, and. the Jews enquired after, John

Page.17

(John i. 21), and Christ does not contradict him. The other witness I take to be the apostle John.
My reasons for it follow: of this apostle, Jesus faith, "if. I will that he tarry till I come what is
that to thee?" (John xxi. 22); now Christ did not use lightness in any of his intimations, which
would have been the case it he did not mean that John should not die for so the disciples
understood the matter (ver. 23): in another place he faith, " There be some standing here which
shall not taste of death till the son of man come in his kingdom" (Mat. xvi. 28); that ". Coming of
his in the “glory of his father, and with his angels (ver. 27) is yet a thing future; and therefore
there be some alive now that were alive then, and will be alive till Christ make his appearance in
the air to raise the dead and change the living. But plainer than all is what the angel told John in
the isle of Patmos, “Thou must prophesy again before many “people, and nations, and tongue,
and kings, (Rev. 11.): this he never did; and therefore has it to do in a future day. Add to all,
That the accounts we have of John’s death are so very fabulous, that nothing sure can be inferred
from them than; that the people of Ephesus knew not what became of the old man: the truth is, he
(like Elias) was caught up to paradise, which is in the third heaven, (2 Cor. Xii. 2. 4.) and was, in
all likelihood, that angel that was seen “flying through the midst of heaven, having the
everlasting gospel to preach to every nation, and kindred, and tongue, and people on the earth
(Rev xiv. 6). Where these two witnesses will prophesy or preach is not hard to guess: Elias, no
doubt

Page.18

Will minister to the Jews to take the veil off of their eyes when they read Moses; and to restore
his ceremony to its primitive exactness both as to sentiments and practice (wherein the Jews
were very corrupt, and had been corrupt long before their dispersion) and so prepare thein for the
reception of their long expected Messiah, that they may know him when
 • The composer of the above paragraph was aware how. Subject to objections is his.
Representing Elias as the restorer of the Mosaic ceremony, viz. That it would-be
restoring types and' shadow, which had vanished at the coming or the substance. The
same objection hath been made against the return of The Jew to their own country; the
rebuilding of Jerusalem and the temple &c: but the proofs of these last events among
prophets and apostles are too plain: to be controverter: the description of Ezekiel's temple
alone authorizes the supposition. But there is. A wide difference between," restoring
types and shadows emblems of good things to come; and, restoring types as emblems of
good things past: in this last sense Paul used circumcision, vows, purification, &c. (Acts
xvi.3. ch, xxi. 24.): in the same sense, a great number of priest that believed, and other
Jews, used temple worship many years after (Acts xxi.20); in this sense the apostles, and
all Christians ministers since, make use of Moses’s types and shadows to preach up the
Messiah that is already come in the same sense will the priests (under the instruction of
Elias) preach over their circumcision, sacrifices, divers washings, sprinklings, $c. I do not
wonder therefore that Luther was so positive, that the temple service would have
continued to this day, had the Jews understood matters before their dispersion, as they
will after their restoration; or as the apostles and succeeding Christians did, and do
understand them (Com. On Gal. Ch. Iii). Anyhow Elias must fulfill the prophecy, viz. be
the restorer of all things in the Law of Moses.

Page.19

He appears in the air and my shout, “Blessed is he that commeth in the name of the Lord” (Mar
xviii.39). The other witness, viz. John, will preach to the Gentiles; for people, nations, tongues,
and kings are applicable to none but them. When these witnesses will appear is hard to say; for
though their time of prophesying is sackcloth is 1260 days or three years and a half (allowing
thirty days to a month) yet they may preach out of sackcloth long before; for the 1260 days reset
only to the time that the holy city and the outer court of the temple shall be trodded under foot of
the Gentiles (or Antichrist and his army) viz. 42 months, which make exactly 1260 days,
allowing 20 to a month (Rev. xi. 2): but the ministry of the witnesses requires many more years
to perform than the time of their wearing sackcloth; and there are no more than about 204 years
between now and their death: I should therefore expect that their appearance is not far off. I have
hinted before that the two witnesses and Antichrist will be in Jerusalem during the said 42
months: they in the temple defending it: and Antichrist and his army in the town besieging the
temple: and he will prevail not with standing the dreadful powers the witnesses are armed with
(Rev. xi.5), and will bring them out into the street of Jerusalem, and there slay them (Rev. xi.
7,8.): I say, into the street of Jerusalem: for the street of the city where our Lord was crucified
can be no other; it is spiritually Sodom and Egypt, but literally the city where our Lord was
crucified, and where the temple was which John measured (rev. 4.)

Page.20

The struggling of Antichrist towards the mastery of the world, and his assumption of Godhead
will also precede the millennium. Who this Antichrist will be is hard to say. I take him for the
last of them, who have plagued the world under the names of Popes; for Antichrist is to be
destroyed at Christ’s coming to reign (2 Thess. Ii.8.); and pope will last till then; and therefore
more cruel than ever it began to strive for mastery in Paul’s time, but was checked by the then
Roman empire (2 Thessii8): when that empire fell it prevailed exceedingly, till checked again by
the reformation in Germany, and the starting up of the protestant states: it has begun to prevail
over these (for tho’ the power of the pope is lessening, his votaries multiply), and will prevail till
checked anew by the two witnesses mentioned in the book of Revelation: when he has slain
them, the pope will spring up to godhead, “exalting himself above, and apposite all gods,
showing himself in the temple of God. (At Jerusalem) to be the god and Lord of all the earth
(Zech. Iv 14. Rev. xi 4. Then, and not till then will that wicked one be revealed who has hitherto
assumed no higher title than the vicar general of Christ on earth; but then off goes the mask. He
will hold his godhead for 2300 days according to Daniel (ch. Viii. 14); but according to John
only for 42 months; viz. 1260

Page.21

Days, allowing 30 to a month; the difference between these two numbers is 1040 days: and these
are the days which the lord hath shortened for the sake of the elect nation of the Jews, Left they
should all be destroyed. (Matt. Xxiv. 22); so that the last and most dreadful persecution will
continue but three years and fix months, instead of six years two months and twenty days.
Blessed therefore (faith Daniel) is he that cometh to the end of the 1260 * days; for then Christ
will begin to reign, and Daniel will stand in his lot his own country (ch xxi. 12,13), and
Antichrist be no more.
5. Another event previous to the Millennium will be the appearing of the son of man in
the clouds, coming to raise the dead saints and change the living, and to catch them up to
himself, and then withdrawing with them, and observed before, This event will come to pass
when Antichrist be arrived at Jerusalem in his conquest of the world; and about three years and a
half before his killing the witnesses, and assumption of godhead. The signs of Christ’s appearing
in the clouds, will be extraordinary “wars and rumors of wars, earthquakes and famines,” &c.
(Matth. Xxiv. 6, -8.) I say extraordinary; for otherwise they would be no signs at all: because
such things had been before, and have been since the wars,

*The number referred to in Daniel (ch.x ii. 12) contains 75 days more than his number in
ver. 7; the reason is, the last begins at the time of the visions; the other at sealing the book that
contained the visions, which made a difference of 75 days. This being granted, the two numbers
agree with that of St. John, as they surely must; because both the writers speak of the same event.

Page.22

It should seem, will be those of Antichrist; that is, of the kingdoms that aid and appose him: the
famines and plagues will be those inflicted by the two witnesses: the earthquakes will be those
which will cause the earth to rock to and fro, so as to make the stars appear to fall, as they do at
sea when the ship heels; for in no other sense can real stars fall to the earth. The signs of his
coming, in the heavens, will be the trump of God, vapor and smoke, which will darken the sun
and moon, and make them look like blood (as they often do in very hazy weather. And also
cause those meteors called falling stars. (Acts ii. 19. Matth. Xxiv.) The effect will be “ the terror
and wailing of all the kindred of the earth, their hiding in caves and dens, bidding the rocks and
mountains to cover them,” &c. (Matt. Xxiv. Rev. xi. ) But the fright will soon be over with
 wicked men, as with the wicked if Israelites when the terrors of Sinai ceased. And therefore,
wonder working spirits of devils will take occasion to counterfeit the preceding wonders in
heaven and earth, (as the Egyptian magicians did those of Moses) causing” fire to come down
from heaven, & c (Rev. xiii. 13. [Link].13.): by which means he will not only take the attention
of the people from the foresaid miracles of Christ, but arrogate them to himself, as reasons why
he should be entitled to godhead. And that godhead he will now assume, after killing the two
witnesses, and gaining the temple behold, them, “the man of sin fitting in the temple of God,
showing that he himself is God. (2

Page.23

Thess. Ii. 4.) Now the great persecution of the Jews will begin; who (though bad men) cannot
submit to him as God; and such a persecution as would extirpate the whole race had not God cut
off 1040 days of antichrist’s reign, as was before observed. Such of the Gentiles, as had so much
sense as to refuse him in the character of a god, would have shared the same fate, had they not
hid themselves in wilds and deserts of his reign as god (Rev. xii. 14.). Nevertheless, it appears
that many of the nominal Christians, and Jews outwardly, will apostatize to him, and become his
idolaters (Matt. Xxiv. 10. Dan. Xi.35.)
6. Another event previous to the Millennium will be, the destroying of that Antichrist or
false god. And this will come to pass about a month before said millennium: I say about a month
before; for there is another number in Daniel which supposes as much, “From the time that the
daily sacrifice is taken away, and the abomination which maketh desolation is felt up is 1260
days.” (Chap. Xii. 11.): but he will maintain his godhead only for time, times, and half a time
(chap. Xii. 7.); that is, for a year, two yours and half a year or 1260 days, as observed before: the
difference between these numbers is 30 days, or one month: time little enough to demolish his
god ship, bury his army and cleanse the temple, &c. The manner of his destruction is thus
described by Daniel, (chap. Vii. 25) “He shall be broken without “hand:” and well did he
foresee; “for he will be consumed with the spirit of Christ’s mouth, and not with hands (2 Thess.
Ii. *.).

Page.24

[Link] event prior to the Millennium is the binding of Satan and shutting him up in the abyss
for a thousand years (Rev. xx. 1, 2, 3.). An event this long foreseen and dreaded by the devils
(Matth viii. 29.). Poor work do the Antimillenarians or spiritualizing Millenarians (who are much
the same) make of this matter: They say that the devil was bound when Chris came in the flesh;
because (surfeit) oracles were silenced, and possessions checked: but if the Devil has not been loose
these thousand years past, and for seven hundred and forty –two years besides, he never was loose
in his life. It is not long ago since I heard a grave divine maintaining, “that Satan was bound when
the Hebrew boy was born, according to prophecy of the Sibyls: and yet before he finished his
sermon he cautioned his flock against the temptations of the devil: some happened the laugh at the
inconsistency; and his reverence broke the thread of his discourse to admonish them. But is it fair
to tickle one first and then breaking one’s head for laughing? Is it not more like truth to say, that the
devil has been loose, is loose, and will be loose, till the Millennium begins?” However, the wicked
during that millennium cannot say, as they do now, the devil tempted us.
 [Link] last event, and the event that will usher in the millennium, will be, the coming of Christ
from paradise to earth, with all the saints he had taken up thither (about three years and a half
before to justify, against the accuser of the brethren; and to fettler their future business and rewards,
“the time is come that “thou should give rewards to thy servant the

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Prophets, and the saints, &c. (Rev. xi. 18) as it is written, “be thou ruler over all I have thou
authority over ten cities thou over five be thou ruler over all my goods thou over all my household
be thou judge of such a tribe of Israel thou king of such a kingdom thou priest of such a parish, &c.
&c. (Luke xii, 42. Xix, 7. 8. Matt. Xxiv, 47,48) the number of these saints is said to be 10000 (Jude
14); a definite for an indefinite number surely! For we read of 144,000 that “follow the Lamb
whether forever he goeth.” (Rev xiv, 4): these are his suit or retinue, who attend his person in his
tours thro’ his vast dominions; and consequently in his coming to the earth! Millions and millions
of saints will have been on earth from the days of the first Adam, to the coming of the second
Adam. All these will Christ bring with him. The place where they will alight is the “mount of
Olives, which is before Jerusalem on the east.” Zech. Xiv, 4. The mountain will cleave and form a
valley, and the water, which Ezekiel speaks of, will spring from the sanctuary and fill the chasm.
(Ex. Xlvii). Then Christ will enter the city by the east-gate, which will ever after be kept shut, as a
memorial, that thro it the Lord came into the temple, and filled the house with glory, (Ez. Xliv).
“And now behold the son of David, Sitting on the throne of his father! Behold the prophecy
concerning Jerusalem fulfilled. “The Lord is there1” Behold the happy millennium begun! O my
God, let me be there, if it were only to be servant of servants to my lord the king!

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VIII. Coincident with the Millennium will be the following events.

[Link] to the obedience of Christ all the kingdoms and states that will be refuse
submission to him, or to the viceroys that he shall appoint over them. Resistance will be made,
not with standing the wonders in the heavens above, and in the earth beneath, which happened
but three years and a half before; and not with standing the recent and awful destruction of
antichrist, and the descent of Christ and his saints, from heaven to earth, which will be fresh in
all memories. Paul intimates that resistance will be made; where else would be the occasion of
Christ’s “putting down under his feet all rule, power and authority? (I Cor. Xv. 24). Why else
should he command the enemies that would not that he should reign over them, to be brought to
his presence, and slain before him? (Luke xix, 27) Why else this caution, “Kiss the son left he be
angry and ye perish; for then God shall have set his king on the holy hill of Zion, to rule the
heathen kings that rage: and to dash them to pieces as a potters vessel?” (Psalm. Ii. 1-9). Why
else should his vice Roy “have power over the resisting nations, to rule them with a rod of iron?
(Rev. ii. 26. 27). After this quelling of the refractory, the most eminent of Christ saints shall
reign in peace, as observed before. After this will Christ’s priests reform religion where it is, and
plant it in countries

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Where it is not, so as to cause pure religion to cover the earth as the waters do the sea. (Hab. Ii.
14). Now begins the spiritual reign, or the latter day- glory, which divines talk too much of, tho
none of them (to my knowledge) has assigned it to its proper time and place. By the same means
another branch of popery will be overset; for the popes have already put kingdoms and churches
in subjection to the saints; but popish saints and Christ’s saints may not be all alike: I suspect that
St. Thomas a Becket must resign his church; and that St. George St. David, St. Andrew and St.
Patrick must give up their kingdoms to their betters. In this reformation of religion the Lord’s
supper will be discontinued; for that is to be used no longer than till the Lord comes (I Cor. Xi.
26). Not so baptism. But instead of he Lord’s Supper another feast will be instituted, as we shall
see by and by.
2. Another notable event that will commence with the millennium is, taking away the enmity
and hatred between man and man; “for men will not more learn the art of war, but beat their
swords into plough shares, and spears into pruning hooks. * Ephraim shall not envy Judah, or
Judah”

• By the above account it is certain that vine- dressing and agriculture will be used in the
millennium state of the world: and if agriculture, then the beasts will be employed, but
not abused; and if lions and serpents, &c. will be there, but not all other animals, it
harmless? Sure it is that fishing will be continued, tho the fishes will not devour one
another, as now. (Ez. Xlviii.10). I can see no reason why trade, navigation, and all other
used and innocent employments should not be carried on, as at present. Marrying and
propagation will remain among all, except the raised and changed saints; and, by reason
of a meliorated state of earth and air, and the good government of Christ’s kings and
priests and regularity and sobriety in living it seems that there shall be no infant of days
among them, nor an old man that hath not filled his days: the child shall die on hand.
……And the days of the people shall be as the days of Noah (…)

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Vex Ephraim, nor the English, the French, nor the French the English, nor any other nation envy
and vex one another.” (Isaiah. 4. ch xi. 13). The variance and violence between animal creations
shall cease. The wolf shall dwell with the Lamb, the leopard with the kid, the calf with the lion,
and a child shall lead them; a child shall play on the hole of the asp, and put his hand on the
cockatrice’s den, and not be hurt.” (Isaiah. Xi). Now the dumb beast shall no longer groan for
the cruelty of man, or their own cruelty to one another; nor the fouls under the altar cry, how
long? The earth will be restored to a condition long?” The earth will be restored to a condition
far better than the present. “God will make the wilderness as Eden, and the desert as the garden
of God.” (Isaiah. Li. 3). Besides plenty and peace, something sanative will be a part of the
millennium earth’s furniture: Ezekiel gives a specimen of it in chapter xlvii; for the water of his
river (which sprang from the sanctuary when Christ lighted on the mount of olives) healed
wherever it ran, and the fruit of the trees by its side were for meat and medicine; so he expresses
their virtue.

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3. Another affair that will be set up in the beginning of the millennium, and will continue with it
is, an annual feast to be celebrated in an about Jerusalem. Of this feast Zechariah speaks largely
under the name of the feast of tabernacles: but that he means not the Jewish feast of tabernacles
is evident; for that was to be observed only by Israelites born. (Lev. Xxxiii. 42;) this is
commemoration of tabernacles used in the wilderness; this, to worship the king: the penalty of
neglecting that is not mentioned; the penalty of neglecting this is very extraordinary, “countries
used to rain shall have none, if they come not up to the feast year by year, and countries that have
no rain shall have the plague ([Link].17, 18). Besides; the prophet throughout the chapter is
speaking of things that have not yet had existence. Nothing plainer therefore than that he does
not mean any Mosaic feast, but a millennium feast; he calls this last a feast of tabernacles for an
obvious reason. Viz. Because it must be celebrated in tabernacles, or tents, or booths; for it will
be impossible to find houses for all that will then resort to Jerusalem to feast; and worship the
king. This annual resort accounts for the long and particular descriptions which the prophets give
of the fine and safe roads to Zion, thro’ deserts, and across rivers and mountains. (Isaiah xi.
Xxxv. Zech. Viii. Rev. xiv.)

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IX. Subsequent to the millennium are the following events.

1. The Loosing of the Devil from the bottomless pit; and his going about the world to
seduce all the hypocrites from their allegiance to Christ, and his vice-roys, tho’ they, and their
allegiance to Christ, and his vice-roys, tho’ they, and their progenitors, had experienced the
happiness of his reign for a thousand years. The effects will soon show themselves. St. John’s *
Gog and Magog (whoever they be) will raise an army numerous as the sand on the sea shore, and
will march along the breadth of the earth with their rebel clans towards Jerusalem: and when they
are come, and have encompassed the camp of the saints (who had retired to their Lord to give
notice of the insurrection) and are sure of victory, then fire will come down from heaven, and
devour them all. (Rev. ss. 7-9)
2. Sometime after will come on the second resurrection, hinted at in my text; a
resurrection both of the just and unjust: for during a ministry of a thousand years we must
suppose that. Christ’s priests had made many converts; who died; and that many will be made
alive at that time: and if so, those must be raised, and these changed, as in the first resurrection.
After this the judgment will sit; and when trial is over and sentence pronounced, the devil and the
wicked will be cast into the lake; and the righteous, with their Lord, will ascend to heaven to be
presented to God; with a behold I, and the children thou hast given me! And there they will
abide till the Old earth is burnt, and the new earth created, and the New Jerusalem built in
heaven: then they and he will descend in all the happiness human nature is capable of.

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I have done, Sir, except a wonder or two.

*His Gog and Magog cannot be the same with those of Ezekiel; because there is so much
difference between the countries whence they are to come, their exploits, and the places and
manner of their overthrow. I rather think the places and manner of their overthrow. I rather think
the latter will make their appearance between the establishment of the Jews, and the millennium.

1.I wonder that Christ’s thousand years reign is not more thought of by modern
Christians; for in the earliest ages of Christianity it was a sure article of faith, and a favorite topic
of conversation: the writings of the three first centuries are full of it, with but one exception of
any notes; and he discarded the book of Revelation from the canon of scripture, which was a tacit
confession that the doctrine was there. And I wonder the more for the following reasons; Christ
has retained expectations of it ever since he sat down at the right hand of God (Heb. X.13); the
four living creatures in the midst of his throne, and the four and twenty elders who surround it
make this the burden of their long. We shall reign upon earth (Rev.v.10); the apostles, even after
the day of Pentecost, were expecting it, and wishing for it; nay the whole animal creation, by a
kind of instinctive prescience, groaned for its delay, as well instinctive prescience, groaned for
its delay, as well as all they who had the first fruits of the spirit (Rom. Viii. 19-23); Paul
recommends at as a comfortable theme

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Of meditation (Thess. Iv. 18). But what little effect has these things on the present generation!
Should Christ now appear in the clouds he would hardly find upon earth any faith in the
millennium! Surely the signs of Christ’s coming do now appear; for when he had spoken of that
coming in Mathew (ch. Xxiv.), he adds in the same discourse, while the bridegroom tarried they
all slumbered and slept. In the fourth and following centuries the Christian had a reason for
being shy of the doctrine, which we have not: then the kings of the earth became Christian, and
consequently were jealous of the fifth monarchy.
2. I wonder that none9 to my knowledge) have written of the millennium in a temple and literal
manner: especially as that involves in it no absurdity or improbability, or any thing contrary to
sound faith and good manners: and I wonder the more, as so many parts of the Bible point to the
subject in that light, and can have no meaning suitable to the words and dignity of prophets and
apostles, but upon a supposition, that such as thing will be in reality, and not is some mystical or
allegorical whimsies. Let any one try his skill (for instance) with Ezekiel’s temple, and with
many other texts quoted in this piece, and see if all men of sense (manners permitting) will not
laugh at him except mystics? I will recite only that petition in the Lord’s prayer thy kingdom
come; the kingdom of grace was come at that time; the kingdom of glory is never to come to
men: the millennium kingdom therefore is the object of that petition:

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And when it is come, the petition will be improper.

3. I wonder that so many great men have taken upon them to fix the time when the millennium
and its preceding events are to take place, by an arbitrary use of Daniel and john numbers: I say
arbitrary; denominate years, and then rummage the histories of Rome pagan and Rome papal for
points to begin at; and yet their gross mistakes, discovered by time, give no warning! I have
taken the arithmetic of those two divine chronometers under the denominations which they
themselves give their figures (but with what success time will show); and am content with the
old, and hitherto, unconsumed hypothesis, viz. “that this world is to last seven thousand years,
and that at the end of the sixth thousand the millennium will begin.” This hypothesis is grounded
partly, on a prophecy of Elias, which the Jews have among them; where they got it we cannot
tell, any more than we can tell where Jude found the prophecy of Enoch: and partly on Moses
septenaries, such as the seventh day, and the seventh year, &c. which day was a day of rest to
man and beast, and which year was a year of rest to the land; and if one day be a thousand years
with the Lord, (2 Pet. Iii, 8), it follows, that the six days of the week are six thousand years, and
that the seventh is a thousand years of rest: Paul confirms this signification of the seventh day by
making it typical of the sabbatism which remains for the people of God. ([Link]. 4-9). To the
above we may add the septenaries of Saint John, such as

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The seven seals, the seven trumpet, the seven vials, &c. for under the opening of the sixth seal,
the founding of the sixth trumpet, the pouring of the sixth vial (all which I take to be synchronic)
we may find passages that exactly correspond with the near approach of Christ coming to reign;
and under the seventh seal, seventh trumpet, and seventh vial we have him and his saints on
earth. Let me add, that I have not met with any of the fathers of the three first centuries who as
much as questioned the validity of the above hypothesis. I ask their venerable leave to join issue
with them; and then assert, that from the present year (1788) to the commencement of the
millennium are but two hundred and eight years. I make it out thus; from the creation (according
to the Hebrew chronology) to the birth of Christ 4004; from the birth of Christ to the present
year, 1788: these years, added together, make 5792; and 208 added to these make 6000: it is true,
a late chronologic places the birth of Christ in A.M. 4007; and makes it out that dionisius
exiguous fixed the Christian area 3 years too late: if so, there are but 205 between us and the
millennium. Time little enough to bring forth the events we have already mentioned, viz. The
destruction of the Ottoman empire; the restoration of the Jews, and their rebuilding Jerusalem
and the temple; the exploits of antichrist towards the mastery of the world, &c. Therefore we
may expect soon the see the fig tree budding and putting forth its leaves.
4. I wonder, Sir, if your patience were not exhausted with the length, and perhaps, nonsense of
my sermons?

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The reply of the tutor was to this effect. “You finished your discourse with a supposition that the
length and nonsense of it had tiered my patience. If you used lightness you are to blame. But as I
hope you are always in earnest when you study the things of God, I have to assure you that the
novelty and ingenuity of your attempt have entertained me not a little. And when you are more
master of time than at present, I advise you to study your subject closely, and you will see cause
to alter some parts of your plan, and correct the errors of others. You also dropped a hint or two
touching the New Heavens and the new earth, which founded a little strange. Let us hear what
you have to say on those subjects, when it comes to your turn to appear in that desk again.”
Let me tell thee, gentle reader, that the composer of the millennium took the tutor’s
advice: and that it has undergone several alterations and corrections since the photograph was
exhibited in the said desk. Let me tell thee further, that the other advice, or rather command of
the tutor was attended to; and a discourse delivered in the same desk, on the New Heavens and
New Earth. A copy of which follows under the title, last novelties. And if thou like it half as
well as I do; thou wilt not begrudge the eleven penny bit it cost thee.

Errata
The Following errors escaped notice in some of the preceding sheets if is left out before
threesome in p; 10, 1, 25. Is for are, p. 14.1.5, of the note.

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Last-Novelties.

Nevertheless we, according to his promise, look for new heavens and a new earth,
wherein dwelleth righteousness and I saw a new heaven, and a new earth: for the first heaven and
the first earth were passed away; and there was no more sea. And I John saw the holy city, New
Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.
And I heard a great voice out of heaven saying, behold, the tabernacle of God is with men, and
will dwell with them. (2 Pet iii. 13. Rev. xxi. 1-3).
Though my text contains a new heaven to come, as well as a new earth, new inhabitants,
and a new city; and also old heavens, old earth and old sea to pass away, yet am I not obliged,
Sir, by your direction to discourse of all those subjects and their predicates; nor of any of them
beside the new heaven, new earth, New inhabitants, and New Jerusalem. And these are tasks
sufficient; for I never saw either; nor, indeed, have I seen much of the old heavens and old earth,
having been born, and having hitherto lived in this northern corner of the earth, within, almost,
the smoke of my father’s chimney. My knowledge of the rest of the creation is owing to your
help, Sir, and the help

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Of books of astronomy, geography, history, &c. But I have no such helps towards knowing the
new heaven, new earth, and New Jerusalem: some of them who shall be the inhabitants I may
have seen. Nor do I find that any man ever saw these surprising Novelties besides St. John the
divine. Tertullian, indeed (in his third book against Marcion) informs us that the New Jerusalem
had been seen for forty nights successively; and further he saith not. It is from St. John,
Therefore that I must fetch my knowledge of the said novelties; and chiefly from his last chapter
of the apocalypse. I begin with the New Heaven.
By which I understand the atmosphere, which will surround the new earth. The present
atmosphere is often called heaven and heavens, in the plural: the reason of the plural is obvious;
for heterogeneous matter floats in the air in different altitudes and so divide it into regions: but
the atmosphere of the new earth will be homogeneous, and therefore pure and serene; because
free from those noxious vapors which cause thunder and storms, nay cause sickness and death;
for we often draw in both with our breath; therefore john speaks of it in the singular number, new
heaven: and so would Peter and Isaiah had they seen it as St. John had. What fine air will the
inhabitants of the new earth breathe in! And consequently, how fine their weather! The fable of
the halcyon days will then be fact! You see, Sir, that I have confined my notion of the new
heaven and
Page.41

The old heaven to the atmospheres of their respective earths; because no other heaven belongs to
this earth either in its past, present, or future state. I come now to the new earth.
Concerning which St. John’s account affords us the following remarks (1) it will owe its
extraordinary quality to the mighty power of God, “I make all things new” (Rev. xxi. 5.). Isaiah
uses a stronger expression; “I create new heavens and a new earth” (LXV. 17). One would think
by this that the old earth is to be annihilated in the fire which my text mentions: but this is not
credible; for fire annihilates nothing, and is itself but matter into brisk motion, as we see by
many accidents in common life: the matter therefore of the old heaven and old earth will remain,
to an atom, after the fire has had its will of it; of which God will form the new. Nor does the
word create forbid such a notion; for though it properly signifies “making something out of
nothing, yet in the writings of prophets and apostles it often signifies no more than “ to give
things that did previously exist some new form or quality: so God formed dust and a rib into man
and woman, and called it the creation of Adam and Eve: so he makes a saint of a sinner and calls
him a new creature: just so in case of the new heaven and new earth: they will rise, like the
Phoenix, from the ashes of the old, and that refined like gold out of the furnace. O glorious
saints!

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The first earth in its pristine state was not equal to it! That was to be broken with floods and
dissolved with fire; but this is to last forever, and therefore put off of hand with exquisite
finishing! (2) Another hint that St. John gives us in his geography of the new earth, is, that it will
have no sea, but be all terra firma and there was no more sea, faith my text. Nevertheless it will
not want water; “for he showed “me a pure river of water of life, clear as crystal proceeding out
of the throne of God, and the lamb in the New Jerusalem “(Rev. xxii.1). This river, like that of
paradise (to which esurience is had) will divide, and compass the new earth, as that did the lands
of Havilah, Ethiopia, and the east: but the spot where the lamb’s throne will stand (in the New
Jerusalem) will not be the only source; for we read of fountains of waters elsewhere (Rev. vii.
17. xxi. 6. xxii. 17). The new earth will abound with such springs and rivers. But here it will be
asked, what comes of all the water of life if there be no sea? Go, ask Dr. Halley what comes of
the waters of the ocean: they evaporate: so will the rivers of the New earth; and the blessed
inhabitants will breath life, as well as drink life and eat life! And now since we are come to the
banks of our river, let us pause a while for the purpose of admiration: Water clear as Christa!
Who ever heard of such water before! How still the courses of such rivers, and how firm the soil,
if they will be never muddy! Water of life! Well May they live forever who drink it! What is
wine in comparison of such nectar! So exhilarating and delicious is it, that a draught therefore is
made the

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Reward of victory, and a motive to Godliness (Rev. xxii. 17). I proceed to the inhabitants of the
new earth.
And they are righteous persons, as appears by one clause in my text, wherein dwelleth
righteousness: the abstract for the concrete, to denote perfection in righteousness. Some of the
dwellers on the old earth are righteous, but not perfectly so the raised and changed personages in
the millennium earth will be perfectly righteous: not so the rest of the inhabitants of the New
earth: so holy will it and its inhabitants be, that the father in a symbol, and Christ and angels in
persons will dwell with them. We have heard of a heaven on earth; but now we see earth itself
become a heaven: holy angels, the holy Jesus and the holy father (in a symbol) altogether upon
earth! We see earth made perfect at last! Air made pure! And sustenance refined to the
uttermost! Fruits of life for food! And aqua vita for drink! O happiness beyond compare! Who
would not be a saint in a prospect of such profusion of happiness! One thing more of these
righteous dwellers on earth, viz. They will be divided into nations, and governed by kings: what
else can be the meaning of these words and the nations that are saved and the kings of the earth
shall bring their honor and into the New Jerusalem. (Rev. xxi. 24. 25). In this New Jerusalem
like the Millennium Jerusalem) will Christ sit upon the throne of majesty and

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Hither will his vice-roys and the nations that are saved, and their kings repair to acknowledge his
supremacy, and to offer him their honor and glory. Let it not be thought strange that there should
be thrones, principalities, dominions, &c. on the new earth; for are there no such things in
heaven; among holy angles? (Col. i., 16). If there be archangels in heaven, why not arch saints on
earth? Governors and governed there must be, else how can any of the saints reign with Christ
for ever and ever: their reigning with him for a thousand years is not reigning with him forever
and ever: and of his kingdom in the new world there shall be no end, tho there will be in the old.
(Luke i. 33) So much for the earth in its everlasting state. Other parts of scripture give us a view
of it in its early condition; then it was void and without form. * (Gen. I). But God gave it a form;

“The Hebrew word, used in this place, signifies became, rather than was, hence some
gather that the chaotic state of this earth, which Moses presents to our view, was not its
original state; but a state of concession into which sequent the creation of the earth, which
Moses speaks of can mean no more than reducing a ruined globe into the beautiful form
and furniture it bore when Adam and Eve were put in possession of it; for it is not
credible that the matter of the earth did not exist till about six thousand years ago, or that
God had been unactive from all eternity till then. Its first inhabitants that sinned are those
spirits, which we call souls. It may be so; for if souls now exist when they lose their
bodies, why might they not before they had them? Could the ancient doctrine of the pre
existence and delinquency of souls be established, it would not only confirm the article of
original sin, in our creeds; but give it a form that would neither hurt our feelings, nor
stagger our faith, as is now the case. Nothing is plainer in the Bible than that we come
into this world under guilt; and that we no sooner have our beginning in it than
punishment begins, even before we do either good or evil: how can this possibly be,
except we deserved punishment in a prior state? To account for it, some suppose that all
mankind, souls and bodies, were seminally in Adam, who sinned before he began to
propagate the species and that as the root, so the branches. But this hypothesis is
reprobated; and another assumed, which has good luck if it escape reprobation, viz. That
God creates a foul for every fact that is produced, which, by this rule, God must create
souls in constant succession: by this rule he must create thousands every day, Sunday not
excepted. But the notion of pre-existence and delinquency solves all difficulties; and
 affords us a clue that will lead us thro all the mazes of revelation and providence, as far
as the doctrine of original sin is concerned. I observed that the pre-existence of souls is
not a novelty: it was held by the Gym nosophists of Egypt, the brachmans of Greece and
Italy, and by the Christian fathers. The Jews believed the doctrine. Nay the Apostles
believed if as appears by their question in John. Ix. 2; for they supposed the blind man
had sinned before he was born; and Christ’s not contradicting, was authorizing the
doctrine.”

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Form; and the most perfect of all forms, the form of a globe; and furnished it with all things that
live and vegetate, so that it became very good. Afterwards it is shown us under a curse, and torn
to pieces by a deluge. Time is coming when it will be restored to

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A better state, viz. The time of millennium. Afterwards it will be seen all in a blaze. Then
comes it to be the new earth we have been speaking of. These changes are obvious to all that
read the Bible: if any such were ignorant of them they are willingly ignorant. Peter had to do
with some such. (2 Ep. Iii. 5.) We come now to the metropolis of the new earth, viz. New
Jerusalem.
I say metropolis; for we cannot suppose that there will be no other city or town in the new
world: the division of the inhabitants into kingdoms and nations intimates and contrary. But the
New Jerusalem will be the chief of all cities and towns, and the metropolis of the entire world.
Concerning which the following things are specified in the book of Revelation.
1. Its name, with periphrases of its proprietor: the name is New Jerusalem. It is so called,
partly, to distinguish it from the old Jerusalem; partly to show the peaceableness of it, for
Jerusalem bears that signification; and the gates of the New Jerusalem are to be open day and
night (Rev. xxi. 25): but chiefly, because it is to be the residence of deity, as the old Jerusalem
was. The periphrases of its proprietor is, the bride, the lamb’s wife: it is called a bride to denote
its brilliancy, as the sun is called a groom; and the lamb’s wife, because its is the lamb’s property
as a man’s wife is his own, and what is here called the bride is in the next clause called the
tabernacle of God with men; nevertheless some are led by the above

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Phrase to imagine, that it is no city at all, but the church triumphant, altho’ it has all the
characters of a real city; viz. Length, breadth, height, trees, river, walls, gates, guards and kings,
and nations bringing honor and glory into it: to adjust all these to a number of persons* is not
staring but stark madness; but an accommodation of them to a city is neither uncouth nor
uncommon. Is not the city Jerusalem considered as God’s bride? Else how comes he to charge
her with adultery when the chose other lovers? Is not the city of Rome compared to a woman
richly attired a little before my text? Not to a virgin but to a harlot, married to antichrist. The
very word city is feminine in most languages, which makes the comparison easy and natural. But
if what hath been said will not save our fine city from Vanishing in an allegory let it be observed,
that Christ and his saints are to descend from heaven to the new earth; and that the New
Jerusalem is to descend from the same place to the same earth; but not empty; no; Christ and his
saints will descend in it; if so, the contained will be the lamb’s wife, if not the thing containing.
Either way we save the finest city in the world from annihilation. Precede we.
2. To the origin of the New Jerusalem: and we find that to be heavenly; for if it had not
been in heaven it could not have been seen coming down out of heave, as noticed in my text.
And indeed, no place but heaven could furnish such materials as this city is made have: for
instance; twelve pearls of such magnitude as to form, each, a city gate!

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*In chap. Xxii. 17. The bride may mean persons, and not a city because a personal action
is ascribed to her.
(Ver. 21). A city built and paved with gold clear as glass! Who ever saw transparent gold? A
wall surrounding the city of amazing length and height, and built with precious stones! (Ver. 18.)
With foundations of jasper, sapphire, chalcedony, emerald, sardonix, sardius, chrystolite, beryl,
topaz, chrysophrasus, jacinot, and amethyst (ver. 19, 20)! O what architects are in heaven! What
materials there for master builders! Can there be a finer building in heaven? Is there any
archangel possessed of such another city? I throw not; for this is built for the Lord of Angels.
The Father’s city and palace may be more superb.
3. The dimensions of the New Jerusalem are remarkable; for the length, breadth, and
height of it are equal. It is a perfect cube, each side measuring 3000 furlongs, or 12000 in all,
equal to 1200 English miles, allowing 8 furlongs to a mile? What a number of stories and rooms
may be in houses that are fifteen hundred miles high, allowing twenty four feet to a story! A
number equal to all that is saved. The wall of this city is said to be “great and high” (ch. Xxi. 12.)
viz. One hundred and forty cubits or two hundred and sixteen feet, allowing eighteen inches to a
cubit: this is the height of the wall. The word great refers to length of it, which is not set down;
neither was there any, occasion, since the length of each side of the city had been given: for we
may conclude the wall to be a square, like the city, and that it stands at a proportion able distance
from the city. Surprising long wall therefore! Great Britain will not afford length and breadth
sufficient

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For the fire of the New Jerusalem, unless joined to the continent of Europe.
4. The descent of this city from heaven to earth claims our notice; for descend it will, as
my text expressly asserts. Peter saw a great vessel descending from heaven to earth (Act. Xi. 5-
10.) Three times, and as many times ascending to heaven: and a very great vessel it must be to
contain all manner of four footed beast of the earth, and wild beast, creeping things, and fowls of
the air. But what was this to John’s vision? An amazing great city shining as the sun without;
and full of the divine presence and glorified saints within! A descent this which exceeds all the
descensions that we read of either in sacred or profane history. O my soul labour at saint ship,
and thou shall not only see but also descend from a heaven above to a heaven below in this
glorious vehicle! Where the New Jerusalem will settle is not mentioned; but as it is to be the
metropolis of the new earth we may reasonably suppose that its place will be in the middle of the
world.
 5. The guards of this city are suitable to its grandeur and inhabitants and at the twelve
gates are twelve angels (Rev. xxi. 12). But I do not call them guards for security, but for
grandeur. The majesty within is the king of angles, who surround the throne wherever he is
seated. Such pageantries and pomp attend the courts of earthly kings, and are types of the pomps
and pageantries in the final state of things: “for the things of heaven and earth are like to like
more then men are aware of, faith Milton. They

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May also stand at the gates to instruct the kings and nations of the new earth, as they enter in,
how to behave in the presence of their great monarch; and how to offer him their honour and
glory in an acceptable manner; for that kings and nations will, at times, enter in for such
purposes is out of doubt with all bible Christians (Rev. xxi. 24).
6. With the good leave of the angelic guards we will now enter in at the gate into the city.
And God grant we may do so in reality when the time comes. Now we are within! Look round
and be astonished, o our fouls! We see no temple; it is true (ver. 22)! But we see the tabernacle
of God with men! We see the chief glory of the Jerusalem Temple in that Tabernacle, viz. The
shechina, which Paul translates the glory, (meaning that strong glare of light in the sanctum
sanatorium, Rom. Ix. 4). The same symbol of the divine presence will be more dissuasive in the
New Jerusalem. Well may it be said that it needeth not that the fun and moon should shine upon
it (Rev. xxi.23). Well may it be said that the saints shall be forever with the Lord, beholding his
glory! I think it impossible to have a notion of a better heaven! Can there be greater glory than
the visible presence of there be greater glory than the visible presence of deity, angels and saints
in such a city? Can there be a finer drink than water of life? And pleasanter food than fruits of
life? Lo all these in the New Jerusalem! Common divinity has refined too much on the condition
of angels and saints, as if they wanted to sustenance, or were impassible. But remembering that
saints have bodies such as Christ had after his resurrection,

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And that angels did eat on earth and do eat in heaven will prevent such a fond conceit. To speak
of immaterial creatures, and creatures existing without aliment is to darken counsel with words
with out knowledge; and is contrary to reason, Scripture, and facts.
7. Let us now come out of the New Jerusalem, and ascend with St. John to an exceeding
high mountain for the sake of an external prospect; and exceeding high it must be to have a full
view of a plane of fifteen hundred miles square. Before, we saw it descending from heaven!
Now we see it descended, and upon earth! Observe how it shines! The precious stones and
burnished gold without, and the Schechina and Christ and saints and angels within make it looks
like a square fun! We have noted before, that it needed not that the fun and moon should shine on
it: yet it does not follow that they will not. The New Jerusalem any more than the sun cannot
enlighten the entire world at once. Besides; there are many worlds in the solar system that want
the light of the sun. Nor will the moon be useless though it will have no sea to govern; because,
(as many suppose) the lake of fire and brimstone* is in the moon: the lake is not Gehenna,
Tartarus, Hades, Abyss, Outerdarkness, Prison, Furnace,
 *Since the late improvements of telescopes, volcanoes or fiery eruptions have been as
really seen in the moon as in Etna, Vesuvius, &c.: the lake therefore may be in the moon. Add to
this, that they, in the lake, are punished day and night (Rev. xx. 10), and days and nights are in
the moon. The moon has hitherto been attendants on earth; and why not the receptacle of its
essals and noxious things at last? Be that as it may, the lake is some new soil.

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Oven, Ec; for whenever we read of these (in our testament) we meet with something which
directs us to look down for them: but when the earth is burnt, all will be destroyed; and hell cast
into the lake (Rev. xx. 14): both the surface and bowels of the new earth will be holiness to the
Lord. So much for the doctrinal part of the new heaven, new earth, New Jerusalem, and New
inhabitants. Some remarks follow in a way of conclusion.
I. Literal interpretation of scripture is so preferable to all other interpretations that it
should never be parted without necessity. No such necessity occurs touching the subjects of the
foregoing discourse, though all the commentors I have seen have treated of them in an allegorical
way; and thereby have dishonored their authors as if they had a very ill knack at expressing their
meaning; and making their meaning uncertain. But is it incredible, for instance, that earth should
be so refined as to become the heaven of all that have had their existence on earth? What sense is
there in taking the sons of one globe into another, when all globes have their own inhabitants? “
The earth abideth forever?” (Eccl. I. 4). Surely not a barren waste.
2. As for the descent of Christ and his saints in the New Jerusalem it ought not to be
deemed incredible, since events of the kind have been very sequent. Did not Moses and Elias
descend to mount Tabor, in clouds, and thence ascend? Did not Jehovah come down to Sinai in a
chariot of angels and returned in the same animated vehicle? Will not Christ descend in clouds to
raise the dead and change the

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Living about three years and a half before the Millennium? Will not they spring up to meet him
in the air? And when he has gathered all to him. Will not the whole assemblage ascend to
heaven? The wings of the wind, cherubim, chariots of fire, &c have been often used as vehicles
of downs and ups between heaven and earth, and why not the city New Jerusalem? Down from
heaven it certainly will come, be it empty or full.
3. Before I quit a subject, which has so much to do with the heavens, I cannot help
felicitating the present age on account of the knowledge they have of those heavens, by means of
modern astronomy: partly because that knowledge dilates the heart, and stretches the mind more
than any other science, nay, more than all the other put together; and partly, because it enables us
to form a comparison between our world and the other worlds in our fight; and consequently
between ourselves and our neighbors, and who inhabit those worlds. The first scheme of
astronomy placed the earth in the center of the universe, and made the sun and stars go round it;
and therefore men conclude that all were made for the earth: and thus “man became vain in his
own imagination, and magnified himself and his world above measure. But modern astronomy
assures us, that the fixed stars are suns which have worlds moving about them: and that our sun
is another fixed star which has six * worlds encompassing it, and warmed and enlightened by it,
viz. Mercury, which is less than our world: next is Venus, which exceeds us in bulk as much as
9330 exceed 7970. The third station from the sun is ours. Back of us is Mars, which is somewhat
less than our world. Back of it is Jupiter with his four moons and belts: an amazing great world!
Greater than ours as 94000 are greater than 7970. Back of him is Saturn with his five moons and
rings, which ring resemble the brim of a hat round the crown, but not touching the crown: a very
great world also! Greater than ours as 78000 are greater than 7970.”

*Since the above was written another planet has been discovered, which makes a seventh.
The name of it is Georgium Sidus. The size of the planet is amazing according
to……………………….

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These are all the worlds, which belong to our sun in this corner of universal space: in
comparison of some of which our earth diminishes into a small grain of shot, and the inhabitants
into almost nothing! But, O God, how great art thou who hast made such huge and enormous
globes, and hast suspended them in the vast inane! Well might they servant Boyle make a
solemn pause when he mentioned they great and tremendous name! Well might the king of
Israel, in comparing of miniatures with magnitudes, cry out, what is man!
4. Could self-knowledge allow me to be vain, it would be, because my notion of the new
earth frees me from the absurdity that the great Dr. Burnet was

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Driven to in his theory of the earth. He confounds the millennium state with the final state of the
world; and therefore could not account for Gog and Magog, and their army, without having
recourse to spontaneous generation in mud and slime. Strange chimera! How could he not
perceive that mankind will be on earth during the millennium, and that it is over these that the
raised and changed saints will rein? It is true mankind will behave well during that reign by
reason of their good king and priests, and the absence of Satan. But all will not be sons of grace.
Hypocrites will be plenty in the four quarters of the world; it is these that will form the army of
Gog and Magog, when the Devil will be let loose among them, at the end of the millennium
Besides; there is great difference between the earth in its millennium state, and in its final state:
in the one it will approach towards a paradise; in the other it will be a heaven: in the one,
agriculture, vine dressing, &c. Will be used, as Adam and Eve labored in Eden; in the other,
nature will spontaneously yield meat and drink to the blessed inhabitants.
Since the preceding discourse was composed the publisher has met with the following
paragraph, in an author of great note. Peruse it, gentle reader, and much good may it do thee.
“I won that I take St. John’s account of the New earth to be a literal description: and then
it is possible for us to have a notion of a future state. But what notion can we have of it
according

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To the common talk? Where we can the heaven is of which men speak? In the boundless space
that surrounds us? We know of nothing there but suns, moons, earth and comets. Neither of
these (except the earth) can be thought to be the everlasting habitation of good men, &c.”
 Postscript
The editor of the foregoing pieces has many other exercises by him, which owed their
existence to the mode of studying divinity about the beginning of this century. Besides those, he
has by him forty-two volume, written in large print hand, and warranted originals. Should he
meet with an opportunity of disposing of them in a proper manner, he might be induced to do on
reasonable terms.