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LECTURE VII.

THE NEW HEAVENS AND NEW EARTH.

Nevertheless, we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.-2 PET. iii. 13.

Ir appears from the context that St. Peter "had met with some men that scoffed at the future destruction of the world, and the coming of our Savior; and they were men, it seems, that pretended to philosophy and argument;" and they endeavored to support their infidelity by this argument: "all things continue as they were from the beginning of the creation;" that is, seeing there hath been no change in nature, or in the world, from the beginning to this time, why should we think there will be any for the future?

After observing that we should not be surprised to meet with such persons, knowing from God's word "that there shall come in the last days scoffers, walking after their own lusts," the apostle undertakes to overthrow their reasoning; and he denies the proposition upon which it is founded, that all things have continued as they

were from the beginning; and declares it to be contrary to fact, and imputes the error to their lusts, yea, to wilful ignorance. "For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth consisting of water, and by water. Whereby the world that then was," (having a watery constitution,) "being overflowed with water, perished. But the heavens and the earth which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.

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The present heavens and earth are different from the first which perished by water; are of another constitution, fitted by the word or wisdom of God, and reserved, under the divine conduct, to another fate, namely, to perish by fire. This world, therefore, though different from the old world, is yet dissolvable, and like that must also perish according to the nature of its constitution; and may be viewed as a pile, or store of fuel, "reserved unto fire against the day of judgment and perdition of ungodly men."

"The day of the Lord will come as a thief in the night, in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat; the earth also and the works that are therein shall be burnt up. Nevertheless, we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness."

Having described the dissolution of this world in full and emphatical terms, as, the passing away of the heavens, the melting of the elements, and the burning up of the earth and all the works

therein, the apostle subjoins, nevertheless-notwithstanding this total dissolution of the present world, "we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness." As if the apostle had said, "notwithstanding this strange and violent dissolution of the present heavens and earth, which I have described to you, we do not at all distrust God's promises concerning new heavens and a new earth that are to succeed these, and to be the seat of the righteous"-the dwelling-place of the just.

Let us therefore attend,

I. To the promises made to God's people, of new heavens and a new earth, wherein they shall dwell;

II. To the happiness and glory of that state.

The new heavens and new earth were doubtless fully contained in that ancient, first promise, respecting the seed of the woman, couched in the threatening to the serpent, Gen. iii. 15: It shall bruise thy head. Man was the lord of this lower creation. The serpent, by conquering man, had just made himself master and lord of these dominions: hence he is called the prince of this world; and therefore the ground was cursed, and all the lower creation laid under the bondage of corruption, or death, because it had fallen into his cursed hands. But in this first promise, we behold the conqueror conquered the prince of this world losing all his dominions, and cast out; the seed of the woman triumphing over him-the prey taken from the mighty-captivity led captive, and delivered from the curse and

bondage of corruption: which restitution is that glorious new state of the creation, spoken of in the text, wherein dwelleth righteousness; and which, according to this promise, the seed of the woman, which comprehends all the righteous, shall enjoy; and therefore triumph over their enemy Satan, in dominions where once he triumphed over them. This will be most emphatically setting their feet upon the serpent's head; and thus, shortly, the Lord shall bruise Satan under their feet.

The promises made to Abraham and to his seed more particularly unfolded a future state of the world, that should be the possession and habitation of the just. God Almighty promised to give to him, and to his seed, the land of Canaan, flowing with milk and honey. The Lord said unto Abraham, "Lift up thine eyes, and look from the place where thou art, northward, and southward, and eastward, and westward; for all the land which thou seest, to thee will I give it, and to thy seed forever. Arise, walk through the land, in the length of it, and in the breadth of it; for I will give it unto thee.

God's promising the land to Abraham, as far as his mind could reach to the utmost extent of his knowledge, is not to be understood as bounding the promise there, as it respected God; for we often find, in the Scriptures, the same promise as unlimited as the earth; though, as it respected Abraham, it could go no farther. But, that his mind might be enlarged, and his ideas enriched with the largeness and richness of divine grace, God bid him look northward, and southward, and eastward, and westward, and

travel far and wide, as he could not go beyond the length and the breadth of the promises.

Yet was Abraham a stranger and a pilgrim in the earth; and wherever he went, the wicked Canaanite flourished on every side; at every new stage he met with new difficulties and trials: but, as oft as his difficulties and trials were renewed and increased, the Lord God appeared unto him, and renewed and assured to him the promises, saying, the land which thou seest— the land thus and thus marked-to thee will I give it, and to thy seed forever: I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession. But, notwithstanding all this, Abraham died, possessed of no part of the earth, except a burying-field bought with his money.

But, being strong in faith, he staggered not at the promises, believing him faithful who had promised and therefore, though he died, the land, in which he had been a stranger, "he should after receive for an inheritance."* Wherefore, refer

*The words of Stephen are very remarkable, and we think must have been designed to convey the idea of the promises here proposed; "And he gave him none inheritance in it, no, not so much as to set his foot on; yet he promised that he would give it to him for a possession, and to his seed." If it were answered, that this promise was to be fulfilled to Abraham in his seed, we should ask, Why then was it so expressed, to him, and to his seed? For if by him was meant his seed, it is only repeating the same thing-to his seed, and to his seed. Or, if answered, that this promise was fulfilled to Abraham in money, cattle, &c.;But, with as much propriety, may it not be said to be fulfilled to the present Hebrews, who are rich in money

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