though not in terms so express; He first says, Behold
I create new heavens and a new earth, wherein you shall rejoyce. Then subjoyns immediately, Behold, I create Jerusalem a rejoycing. This rejoycing is still in the same
place; in the New Heavens and New Earth, or in the
New Jerusalem. And S. John in a like method, first
sets down the New Earth, then the New Jerusalem;
and expresses the mind of the Prophet Isaiah more distinctly.
This leads me to a Sixth Argument to confirm our
Conclusion. The time of the Restitution or Restauration
of all things, spoken of by S. Peter and the Prophets,
is the same with the Millennium: But that Restauration
will not be till the coming of Christ, and the end of
the World: Therefore neither the Millennium. That
this Restitution of all things will not be till the coming
of our Saviour, S. Peter declares in his Sermon, Act.3.
21. and that the coming of our Saviour will not be
till the end of the World, or till the Conflagration,
both S. Paul and S. Peter signifie to us, 1 Thess. 1.7, 8.
2 Pet.3.10. Therefore it remains only to prove, that this
Restitution of all things spoken of here by the Apostle,
is the same with the Millennium. I know that which
it does directly and immediately signifie, is the Renovation of the World: but it must include the Moral
World as well as the Natural: otherwise it cannot
be truly said, as S. Peter does there, that all the Prophets have spoken of it. And what is the Renovation
of the Natural and Moral World, but the New Jerusalem or the Millennium.
These Arguments, taken together, have, to me, an
irresistible evidence for the proof of our Concluon:
That the Blessed Millennium cannot obtain in the present Earth, or before the Conflagration; But when
Nature is renew'd, and the Saints and Martyrs rais'd
from the Dead, then they shall reign together with
Christ, in the New Heavens and New Earth, or in
the New Jerusalem; Satan being bound for a thousand years.
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