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men or converted Jews? or whether DAVID their prince be or be not Christ reigning spiritually? and the land given to Jacob &c. be really Judea? and the time of these events be the MILLENNIUM?

The boldness of the figure of a resurrection, applied to such a revolution as this will be, can be no objection, since it is taken from Ezekiel himself, and from this very prophecy of which the words quoted above are the conclusion; and is a figure likewise of frequent and familiar application in scripture, in the very same sense. The figure of a city coming down from heaven is not less bold, but much less frequent, and the subsequent description which is given of the city, does equally set nature and probability entirely aside, except it be spiritually understood. (345) These considerations are strong addi

(345) Rev. xxi. 2. St. John shews the bride, the Lamb's wife, with such a description as will not suffer us to doubt she is the jewish nation, converted to Christ; for he calls her the Holy City, and the New Jerusalem, and tells us in the very words of Isaiah Ix. 3, 10, that the nations which shall be saved, shall walk in the light of this city." Whitby on the Millennium c. iii. p. 688.

tional reasons why we ought to put a figuras tive construction upon the whole, and especially the resurrection of the martyrs, as being only a wonderful prelude to a scene of continued wonders. For if the first step in this mystic country be taken literally, there can be no good reason why all that follows should not be literal also. (346)

The new heavens and new earth with which the prophet commences his description of the millennial state, are figures extremely familiar in the language of prophecy, and particularly applied to the final restoration of the Jews, as the context in Isaiah lxv. 17. li.

(346) The general tenor of the whole book, and the design of the writer in wrapping up every thing in figure and hieroglyphic here, which he does not anywhere else, ought to be the interpreters guide through the apocalyptic regions of prophecy, Here is very little verbal narrative, farther than is barely necessary to string his hieroglyphics together. His frequent reference to the antient prophets by the use of their images in a similar sense; is giving us himself a commentary upon his own prophecy. Compare Isaiah xiv. with Rev. xviii.-Isaiah xxviii. 15, with Rev. xiv. 13.-Isaiah xxxiv. 9, with Rev. xiv. 11;xviii. 8.-Isaiah xlvii. 5, 9, with Rev. xviii. 7, 8.—Ezekiel xxxvii. and Rev. xx. 4.—Ezekiel xxxviii. and xxxix. with Rev. xx. 8, 9, &c.

16, and xliii. 18, 19, evidently shews. We can have no more reason for hesitation here than heretofore, in pronouncing them to signify as usual, a total change in the religion and civil government of the world, by the conversion of all the Jews, and greatest part of the Gentiles; HEAVEN being the known emblem in prophecy of the ecclesiastical constitution, and the EARTH of the civil power. In one respect only here is a difference not usual in these prophetical revolutions. In the figurative world of this period "there is no more sea."-Rev. xxi. 1.

This figure cannot be resolved by the com mon method of interpreting waters for people and nations, as the first beast is represented rising out of the sea, or conquered nations. Some therefore interpret it, there was no more trouble or affliction from popular commotions, or hostile conflict of nation against nation, (347) which corresponds very well with

(347) Matthew xxiv. 7. Whitby's solution of this difficulty is ingenious:-Door-" And the sea is not yet." The unbelieving, or apostate multitudes afterwards to arise under Gog, were not yet in any power, Yet this does not seem quite satisfactory:

the general character of the millennium in prophecy, as the reign of peace and righteousness, insomuch that the very brute creatures are hyperbolically said to forget their native ferocity, and forsake their animal diet, while the more cruel savages of human kind lay aside the study of war, and cultivate the more noble arts of peace. The ancient prophets are exceedingly copious in the description of the peace and purity of the millenary times. "Blessed is he that waiteth, and cometh to the 1335 days," says Daniel, which is further explained by St. John.-"Blessed and holy is he that hath part in the first resurrection!-on such the second death-(or the final condemnatory sentence to be passed upon sin at the day of judgment) hath no power, but they shall be priests of God AND OF CHRIST, "-a plain reference to the Jews who were before declared priests of God, (348) but now they will be priests

(348) Exodus xix. 6. "If ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine. And ye shall be unto me a KINGDOM OF PRIESTS, and an holy nation." The Jews never merited this promised title yet, but will do so after their conversion. Ezekiel xxxvi. 27, and Isaiah xi. 6, apply this title

of Christ also, in the full sense of that constant ending of such prophecies." And they shall know that I am Jehovah!" (Ezekiel vi. 10;-xxxix. 22, 28;-xxxvii. 13. 14;Isaiah Ixi. 6.-"And they shall reign with bim 1000 years."—" And God shall wipe away all tears from their eyes." The Jews having recently come out of their last persecution and figurative death, as the witnesses killed by the THIRD BEAST; their wounds of grief being yet open and their tears not yet dried." And there shall be no more death," -(that is, to these saints, through any recurrence of unbelief on their part, or material, or at least successful persecution by their enemies.) -"Neither sorrow nor crying, neither shall there be any more pain: for the former things are passed away." (Rev. xxi. 4.)

This is all so very strongly expressed, in imagery representative of a total exemption

to the converted Jews, "ye shall be named the PRIESTS of the Lord, men shall call you the ministers of our God"And from them St. John adopts it, in the same sense and application un⚫ doubtedly. In the same chapter Jerusalem is also described as a bride. We may say with St. John, "this is the first resur. rection, here is the righteousness of the saints!"

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