Adom but is to begin after the Armageddon battel which will be the last and fatal blow whereby the Beast and false Prophet shall be for ever cashiered out of the world and last a thousand years and no longer Ergo this resurrection is not regeneration 3. He that hath part in the first resurrection shall live and reign with Christ a thousand years but no regenerate man did ever live so long in a state of regeneration Ergo regeneration cannot be meant by this resurrection 4 No man is regenerate after death but the men that were beheaded did live and reign with Christ a thousand years after they were beheaded Ergo this life and reign cannot be meant of regeneration 5 The men that were beheaded c. are not any of them excluded from reigning with Christ a thousand years but if the first resurrection be meant of regeneration then begin the account when you will and many shall be excluded To instance suppose we begin at the death of Steven Acts. 7. who was the first that was slain for the witnesse of Jesus and the Word of God The thousand years were then ended about six hundred years ago and all that were beheaded since are excluded from reigning with Christ a thousand years Or suppose we begin with Constantine as many desire the thousand years were then ended about three hundred years ago and so they that were beheaded before the days of Constantine are excluded from the thousand years and they that have been beheaded since in the last three hundred years are excluded also Ergo. 6. He that hath a part in the first resurrection hath a share in the thousand years whether he were beheaded or no as appears ver 6. before mentioned but they that were regenerate before the death of Christ had a part in the first resurrection if we understand it of regeneration and yet they had no part in the thousand years because they were dead before And they that have been regenerated since the thousand years are supposed to be ended had also a part in the first resurrection i e in regeneration yet they had no share in the thousand years because they are supposed to be ended before they were regenerate Ergo 7 If the first resurrection be meant of a Spiritual resurrection then when it is said that the rest of the dead lived not again till the thousand years were ended That must be meant of a spiritual resurrection too for the words they lived not again ver 5 are opposed to the words they lived ver 4. and so consequently to the first resurrection as is proved before But this latter clause is not meant of a Spiritual resurrection for then the rest of the dead should be regenerate when the thousand years are ended and then none should be for ever damned which most exactly contradicts the Text Rev. 20.15 Whosoever was not found written in the Book of Life was cast into the Lake of fire Ergo no spiritual but a corporal resurrection is meant If by the word Donec until we understand nunquam never as some would have it this is contrary to the Scripture too For when it is said ver 3. Satan shall deceive the Nations no more until the thousand years be fulfilled the meaning is he should them not deceive while the thousand years continued but should have liberty to deceive them afterwards So when it is said the rest of the dâ—ad lived not again until the thousand years wâ—re finished the meaning must of necessiâ—y be they lived not again whise the thousand years continued but are to live again when the thousand years are ended but then they are not to live again by a Spiritual resurrection therefore that is not the meaning of the words but the meaning is they shall live again in a bodily resurrection But if this latter clause be meant of a bodily resurrection then the former clause where it is said the souls of them that were beheaded lived and reigned with Christ a thousand years is meant of a bodily resurrection quod erat demonstrandum But thus I have done with that first misunderstanding of this Text to understand it of regeneration which I confess I le not for these and other reasons how it can be Neither yet can it be meant of a life of of Glory in Heaven as some others would have it For John was not called to Heaven to see things to be done there but to see things there to be done on Earth Rev. 4 1. A door was opened in Heaven and he called to come up for what end to see things that must be hereafter Where in Heaven No! but on Earth see Rev 6.1 2 3. And all done on Earth Those things that were represented to John in Heaven shall be done on Earâ—h As the Vision of the Woman and the great red Dragon represented to him in Heaven but fulfilled on the Earth There is not one instance can be given of any thing in the Revelation that is to be fulfilled in Heaven except the Text do express it so to be which it doth not here for the Apocalyps is a Revelation of things to be fulfilled on Earth Besides it cannot be meant of a life in Heaven because many of those who were killed have lived this life before these thousand years and the life in Heaven is not a life to end when these thousand years are ended Nor can that life be called a living again or a resurrection for that life and happiness of the Saints is not the restoring of a life lost but the enâ—oyment and possession of a New life It is therefore a Corporal life which at length the life from the dead after the final destruction to the Beast and false Prophet in the day of Christs second coming which will be the time of the resurrection first of the first and secondly of of the second The reign of these souls that is of the dead now living as soon as ever they are united to their bodys will be a raign upon Earth as plainly appears Rev 5.1 â— And hast made us Kings and Pâ—iests unto God and we shall reign on the EARTH Either then this shall be on the Earth or else the four and twenty Elders were mistaken in their doxologie Now what is there said in terminis is here in this 20 chapter said to be fuâ—filled ver 4. and 6. They lived and reign-with Christ a thousand years and they shall reign with him a thousand years which cannot be meant as I said of Heaven after the day of Judgement for that is longer then a thousand years nor of the Kingdom of Heaven before the day of Judgement for that also is more then a thousand years but of a Kingdom they shall have on Earth as the words plainly shew in the fore cited Text Rev. 5 1â— Besides that this Kingdom and the Saints reign shall be on Earth may be gathered from two things in the Text which offer themselves to leave this
second coming Luke 17.20 to the 26. 9. It seems altogether absurd for us to think that Christ should come in Glory and Majesty to the ordering and exercise of his Kingdom his Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 4.1 and presently the very same day give over his Kingdom again 1 Cor. 15 24. and so on delivering it up to the Father The King of such a Kingdom might not unfitly be compared to Jonas his Gourd which was a shade to his head and protected him from the heat so that he very much rejoyced in it but that joy was but a short joy for it sprung up in a day and it withered in a day What other men can I know not but I cannot think that the Lord Jesus Christ should descend from Heaven with all his Saints accompanied with glorious Angels enter upon his Kingom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I said before order it with judgement and justice executing righteousness in the Earth compose a glorious Metropolis of those sinless sorrowless joyful immortal Saints who descended and came with him from heaven and cause the rest who are godly in all the world who are called the Nations that are saved Rev. 21.24 For then there will be a very great and unparallelable conversion but yet in another state to walk in the light thereof and take their directions thence Will he thus make all things new and cause things old to pass away had the Saints an eye to look through all those sad and sharp calamities of a thousand and six or seven hundred years continuance unto this time as they do Rev. 5.10 did all the Prophets so esee and speak of these glorious times and things did the Apostles make so many queries and Christ so many promises referring to this time and state I say shall all this be and many things more that might he named and all but for a day and then to end I can never I freely confesse believe it 10. Because the Church is rightly divided into Militant and Triumphant but this triumphant is one Partial another Total one Inchoate another Consummate The faithful now triumph in heaven in respect of their souls they shall also triumph in respect of their bodies this triumph is inchoate here upon Earth and consummate in Heaven And so great is the affection and inclination of the blessed souls in Heaven unto their bodies to which they were united that they had rather be with them in some kind of conflict though then there will be none then without them in full and perfect triumph 11. Because they who interpret the precedent chapter viz. Rev. 19. of some begun destruction of Antichrist preceding Christs second coming but not of the full and final destruction of Antichrist at Christs second coming do flatly contradict the plain texts of Scripture Rev. 16.14 15. Rev. 17.14 Rev. 19.18.20 21. And do directly oppose themselves to all Orthodox Antiquity yea to Hierom and Aâ—stin themselves to whom they are wont every where to appeal even in this very controversie it self 12. Because this interpretation of the reign of the Martyrs or of the Saints â—or I take them for one and the same and of Christ upon Earth is no more incident to some Labyrinths and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then some other interpretations concerning the second and last resurrection judgement which opinion notwithstanding is no whit to be rejected because by Epicures and some Phylosophers and Stoicks and others that have alwaies been exploded as fabulous and false and are by many others derided as loaden especially as they think who have not well digested and studied it with many absurdities In so great a Mystery it will be sufficient to know the truth in the main and the matter in general and not curiously to tearch into the reason of every circumstance and punctilio The Matter is grounded upon the undeniable sequel of the b See Mede's clavis apochalyptica part 2 synchr 4.5.6.7 where the 1000. years are placed after the ruine of the beast and proved to follow it Apochalyptick order and consent of other Scriptures especially Prophetical which do most wonderfully confirm the same It is known to a Proverb that one fool may object more then ten wise men can presently answer yet I freely professe I finde this truth so plain si dere non de modo loquimur that I know not any thing that can be objected which admits not of a very fair and plain solution Those Objections therefore which are usually urged and may perchance be in the minds of some I shall with the readers good leave speak next to with all brevity Object 1 How can this principle hold good for doth not Christ tell us that his Kingdom is not of this world John 18.36 To this Objection I answer 1. That these words are to be understood of his first and not of his second coming 2. It is not of its world ratione originis in respect of the original but it is in the world in respect of place If my Kingdom saith our Saviour were of this world understand it as he there speaks it of that his first coming then would my servants fight that I should not be delivered to the Jewes but now is my Kingdom not from hence i.e. of this world as he said before Note also the word NOW now or at this time my Kingdom is not from hence or of this world 3. It is not of this world ratione conditionis in respect of its condition Thus the disciples and Christ himself were not of this world John 8.23 Ye are speaking of the carnal Jews from beneath I am from above ye are of this world I am not of this world John 15.19 If ye were of the world Christ speaks it to his disciples the world would love his own but because ye are not of the world but I have chosen you out of the world therefore the world hateth you So John 17.14 The world hateth them viz. the disciples of Christ because they are not of the world even as I am not of the world And they are not of the world quantùm ad affectionem mundanam as to worldly affection but they are in the world quantùm ad corporalem praesentiam as to corporal presence We say the like of Christs Kingdom est terrenum ratione loci Coeleste raâ—â—one conditionis it is earthly in respect of place it is heavenly in respect of condition place and condition are two things 4. It is not of THIS world so the words run 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of the world that now is but of the world that is to come For the world that now is shall be changed and in that respect shall cease to be and another world shall be erected or come in place called in Scripture the world to come And in that world to come shall that Kingdom of Christ be Heb 2.5 and 2 Pet. 3.13 Rev. 21.1 Object 2 But it is said Job
14.12 That man lieth down and riseth not till the Heavens be no more they shall not awake nor be raised out of their sleep If this be so how can this Doctrine of the Millennium hold good Answ 1 This Text is to be understood of the ordinary course of Gods Providence man lieth down and riseth not in the ordinary course of Gods Providence till the Heavens be no more but if God will have Lazarus the Widows son and others raised before by a power extraordinary this text of Scripture doth not contradict or say against it but this comes not close to our purpose 2. This Text of Scripture is to be understood of a Resurrection to this present life As we may see it more plainly expressed Job 7.9.10 He that goeth down to the Grave shall come up no more i.e. to the enjoyment of this present life and possessions for he adds he shall return no more to his house neither shall his place know him any more He shall not return as Lazarus did to live again a natural life after his resurrection and die again But the resurrection we speak of in this place is to another life and they that have a part in it do not die again as Lazarus did nor do they live a natural or mortal life as he did but are as the Angels of God in Heaven as Christ tells us Mat. 22 30 3. Till the Heavens be no more is as much in other language as till the day of Judgment in which sense it is true man lies down and riseth not till the day of Judgment Now the first resurrection is not till the day of judgment but at the beginning of it or in the morning thereof And the second resurrection at the latter end of it or in the evening of it when the thousand years are finished Again till the Heavens be no more i.e. till these Heavens be no more for we look for new Heavens and a new Earth 2 Pet. 3.13 Object 3 It will be disadvantageous to the Saints in Heaven to be fetched out of Heaven out of blisse to be brought down to the Earth into the world again Answ 1 If the souls in Heaven were in perfect blâ—sse this were somwhat to the purpose But though they be in Heaven yet they are not in perfect blisse as they shall be when the day of Judgment shall be ended And to omit other things there is a twofold imperfection of the blessed souls now in Heaven 1. There is an imperfection in respect of number there wants the full and compleat number of Gods Elect Heb. 11 ult that they without us should not be made perfect 2. There is imperfection ratione totius compositl i.e. in respect of the whole composition the body which is a part of the whole man is yet in corruption ergo that while there is imperfection viz. a part wanting Answ 2 If therefore the bodies of the Saints were in Heaven as well as their souls this were somthing but though their souls be in Heaven yet their bodies as I said before are in a state of corruption in the grave till the resurrection and can it be any disadvantage for them to come and take their bodies or stay on earth till the great Judgment be finished 3. If the souls of the Saints were to live again in their mortal bodies subject to calamities as the body of Lazarus was then this objection were somthing but their bodies shall be sinlesse sorrowlesse tearlesse and immortal These I think cannot be any way disadvantageous to them 4. If they were to be on earth without Christ this were somthing But the text saith they live and reign Wâ—TH Christ and they shall not be absent from him one moment Rev 20.4.6 Yea we shall saith the Apostle 1 Thes 4.17 be ever with the Lord. And what disadvantage can it be to be with Iesus Christ 5. If Happinesse were affixed to Heaven that it could be no where else there were some strength in this objection But Christs transfiguration tells us that Happiness may be had with Christ on earth Mat. 17.14 So we read 1. Cor. 2.9 Eye hath not seen nor eare heard neither hath it entred into the heart of man the things which God hath prepared for them that love him Which is not meant of Heaven only but of this heavenly time on earth also to be within the thousand years 6. Lastly if Heaven it self as it is a place would make men happy and earth as a place would make men miserable then this were somwhat But alas Heaven as a place makes not any soul happy but as God is there and manifests his glory there with comfort to the soul The earth makes not any man miserable meerly as a place but because Satan is there and sin is there and wicked men are there as tares among wheat and Christ is not there But if Satan were bound and cast into the bottomless pit and if wicked men be removed from among the Church and Christ remove his Court from Heaven to earth as in the thousand years he will then the case will be altered and earth will becom a Paradise and as happy a place to the Saints as Heaven is now These things being considered conjunctim or together what disadvantage will it be to the souls of the Saints to live in their sinlesse sorrowlesse joyful immortal bodies with the Lord ' Jesus Christ Object 4 The Scripture seems to tell us plainly that all the dead both good and bad shall be raised in one houre in the last day in the same moment in the twinâ—kling of an eye there cannot then be a thousand years distance between the one and the other for all the dead are said to rise in one houre Iohn 5.28 29. The houre is coming in the which all that are in the graves shall hear his voice and come forth they that have done good unto theresurrection of life And they that have done evil to the resurrection of damnation Iohn 11.24 I know that he shall rise again in theresurrection at the last day And Iohn 6.40 I will raise him up at the last day So 1 Cor. 15.52 In a moment in the twinkling of aneye at the last trump for the trumpet shall sound and the dead shall be raised c. Answ 1 We are to put a difference between an hour in general and an houre in special Now what is an houre in general but time in general and what is an houre in special but the twenty fourth part of a natural day and when our Saviour saith the houre is coming he doth not mean the last of these but the first the time is coming in the compasse whereof all that are in the Graves shall come forth c. they that have done good to the resurrection of life in the morning of the day of Judgment or the beginning of the thousand years and they that have done evil to the resurrection of damnation in the evening of the
〈◊〉 〈◊〉 〈◊〉 〈◊〉 aspicient ad me Significat partem anteriorem a capite usque ad ventrem inclinare ad intuendum aliquid whom they have pierced and mourn c. This seems to be a rea ocular looking upon and beholding Christ for so much is contained in the Verb here used and not barely a spiritual looking upon him by the eye of saith such as the Holy Ghost John 6.40 calls a seeing of the Son of man and believing c. but a bodily vision and a seeing him with bodily eyes So Dan 7.13 And I saw in the night visions and behold one like the Son of man came with the Clouds of Heaven and came to the Ancient of dayes and they brought him near before him And he came as we may see in the following words to receive and enter upon his Kingdom But what Kingdom sure his Davidical Kingdom now to sit upon the Throne of his father David When Christ receives and enters upon this Kingdom it is not like to his entrance upon his spiritual and providential Kingdom that was done in a more spiritual manner by his Session at Gods right hand Psal 110.1 But upon the administration of this Kingdom he enters in a more humane manner or as a man actually when the four great and strange Beasts Dan. 7. princip or Beastly Monarchs are destroyed Then he comes in the Clouds of Heaven v. 13. And they bring him to the Ancient of dayes It is true God coming in the Clouds and his riding upon the Clouds notes out the eminent visible and glorious appearing of his Majesty But this is the appearing of the Son of man in the clouds and the coming of the Son of man with the clouds which I conceive is not to be found in Scripture but when it denotes the coming of the Lord Jesus at the last day to Judgment whose appearance is visible and then doth he receive dominion and glory and a Kingdom that all people nations and languages should serve him And then I conceive I speak it with submission to better Judgments will be that great conversion of Israel and Judah so much spoken of in Scripture then shall be fulfilled what is here spoken ' they ' shall look upon him whom they have pierced c. Mr. Mede favours this whose words are these The Jews saith he are not to be converted unto Christ by such means as were the rest of the Nations by the Ministry of Preachers sent unto them but by the Revelation of the Lord Jesus in his glory from Heaven When they shall say not as when they saw him in his humilitie crucifie him but blessed is he that cometh in the Name of the Lord Whose coming then shall be as the lightning out of the East shining into the West and the Sign of the Son of man shall appear in the clouds of Heaven and every eye shall see him even of those which pierced him and shall lament with the spirit of grace and supplication for their so long and so shameful unbelief of their so merciful Redeemer So far Mr. Mede Matâ— 24.30 31. Then shall appear the Sign of the Son of man in Heaven and then shall ye see the Son of man coming in the clouds happily this may be at and for the great conversion of the Jewes Paul was converted by an appearance of Christ to him it is possible the ewes may be converted by the same way 5. The Scripture holds forth also that the manner of their Conversion and reduction into their ownâ—â— and again shall be exceeding eminent and glorious to the admiration of all Nations that it may be seen how the Lord hath honoured them Isa 60.1 Arise shine for thy light is come and the glory of the Lord is risen upon thee Hosea 1.11 Great shall be the day of Jezâ—eel It shall be a glorious day to thein that shall make them honourable in the eyes of all the Nations upon earth Zach 8 23. Ten men shall take hold in that day out of all Languages of the Nations of the skirt of him that is a Jew saying we will go with you for we have heard that God is with you Psal 102.16 When the Lord shall build up Zion he shall appear in his glory They have had and shall have glorious appearances of him such as no people ever had And this shall make them to be the desire of all people As they have been an abject miserable people for along time so when God shall turn their captivity as streams in the South their glory shall excel 6. The Scripture also tells us the time of their calling viz. when the fulness of the Gentiles is come in blindnesse so long hapned unto them and shall no longer For so St. Paul witnesseth Rom. 11.25 26. For I would not Brethren that ye should be ignorant of this mystery that blindnesse in part is hapned to Israel until the fulnesse of the Gentiles be come in and so all Israel shall be saved So likewise Christ Luke 21.24 And Jerusalem shall be troâ—dâ—n down of the Gentiles until the times of the Gentiles be fulfilled But what is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulnesse of the Gentiles And these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 times of the Gentiles I answer the times of the Gentiles the fulnesse whereof must be accomplished before the full conversion and reduction of the Jews into their own land 〈◊〉 seems to be no other then the times wherein the Gentiles should have dominion with the misery and subjection of the Iewish Nation set forth in the vision of a fourfold image Dan. 2. and four Beasts Dan. 7 which are the four Monarchies the Babylonian Persian Greek and Roman The first began with the first captivity of the Jewish Nation and through the times of all the rest they should be in subjection or in a worse state under them But when their times shall be ended accomplished and fulfilled then saith Daniel the Saints of the most High shall take the Kingdom and possess the Kingdom for ever and ever that is there shall be no more Kingdoms after it but it shall continue as long as the world shall endure Three of these Monarchies were past when our Saviour and Paul spoke and the fourth was well entred If then by Saints there be meant the Jews as well as other Christians as questionless they are not excluded but included then it is plain enough that is the time of their full and compleat reduction and conversion I have said full and compleat because I apprehend it possible yea very probable that some before that time shall be converted and many more gathered together yea and for ought I know they may have some battels with the Grand Seignieur in order to the recovery of their Land before the other be Many other things the Scripture tells us in reference to the calling of the Jews as Ezâ—k 32.27 Ezâ—k 48. nit That there shall be among them a glorious Church in
traditions and lawes of men and the will of the Tyrants of the world M. God grant that his Kingdom may come very speedily thus far that In the same Catechism there are many other passages to the same purpose by all which it appears as I said before that both before and under Antichrist where his yoke hath been but a little shaken off this opinion hath been owned and believed ergo is no novelty Quest But lastly some it may be will ask when shall this glorious and spiritual reign of Christ with his Saints on Earth begin Answ The beginning of this thousand years is not to be fetched from any strange or imaginary ground or from the aptness of some other explication or accommodation of the place Rev. 20.4 but from the innate characters and circumstances in the Text plainly laid down and to be gathered from the text and context We therefore say that these thousand years of Satanâ— binding and the Saints reigning must take their beginning from and after the destruction of the Beast i. e. the Pope in the second coming of Christ which was last mentioned Rev. 19.20 21. 1. The thousand years begins not till after the ceasing of the worship of the Beast For it is promised to all those amongst others as a reward who had been faithful unto Christ in the time of that horrible Apostacy and had not worshipped the Beast or his Image But the worship of the Beast ceased not till he himself ceased as appearâ— Rev. 19.20 21. For as long as he was in place and power there were always such and those not a few as did worship him whose names were not written in the book of life Rev. 13.8 Therfore their opinion is very weak who hold that the Beast and his Image and his Worshippers are in whole or part within the thousand years when the beginning and continuance of the thousand years is promised to them that did not worship the Beast nor receive his mark 2. The thousand years do follow the thrones that were set for the Saints reign v. 4. But the thrones as hath been already shewed were to be set at the second coming of Christ after the destruction of the great Antichrist who being overcom the Saints may quietly reign 3. The thousand years follows the Dragons deceiving the Nations by Antichrist which did not cease till Antichrist himself was destroyed for it is expresly said Rev. 20.3 that he may not seduce the Nations any more viz. as he had seduced them during the time of his being and reigning in the world For the words no more must needs relate to that deceiving mentioned in the words immediately preceding which deception was the deceiving by Antichrist as appears Rev. 19.20 The Beast and false prophet which deceived them that received the mark of the Bâ—alt c. 4. The thousand years begins from the binding of Satan v. 2. which binding is not partial and inchoate as it was in the first coming of Christ Mat. 12 29. but comparatively total and perfect which is not to be hoped for till the final destruction of Antichrist for it is expresly said ver 3. That the Angel bound him and cast him into the bottomless pit and shut him up and set a seal upon him Which words do evidently shew a full bondage whereby he is so straitly bound shut up and kept in the bottomless pit as in his prison that there is no possibility for him to get out Which was at the sounding of the fifth Trumpet which yet is not fulfilled For out of the bottomless which then was open not shut and sealed chap. 9.2 Satan brings forth smoak and in the smoak Locusts that darkned the very Sun and aire And under the sixth Trumpet ariseth that false light Mahomet Rev. 9.14 and so forward and under the sixth vial three unclean spirits like frogs come out of the mouth of the Dragon Beast and false Prophet to seduce the Kings and the Nations of the Earth chap 16.14 Thus far therfore Satan was not fully bound He was indeed cast from Heaven to Earth to rage both in the Earth and Sea chap. 12. and chap. 13. But now be is cast into the bottomless pit chap. 20.10 which is the days of the seventh and last Trumpet and not before 5. These thousand years are the years of the peace and tranquillity and of some kinde of glory and triumph of the Church upon Earth in order to which the divel is chained up that the Church might more peaceably securely and quietly reign But no such certain and safe peace and prosperity no such constant and lasting triumph of the Church upon Earth is to be expected till after the destruction of Antichrist in the second coming of Christ and the Dragon be bound and closely and surely imprisoned in the bottomless pit For till then shall the Cross and the persecutions of the Saints continue witnesse the words of our Saviour himself in relation to his second coming Mat. 10.23 When they persecute you in this City flie unto another Non consummabitis Civitates Israelis for verily I say unto you ye shall not have gone over the Cities of Israel till the Son of man be come Which last words absolutè sic posita always signifie the second coming of Christ As if he should say do not hope to be free from the Cross and from persecution until my second coming For the spiritual and after a sort heavenly Kingdom of Israel in grace peace and prosperity promised you by the Prophets shall not be accomplished nor restored to you but in my second coming 6. Lastly these thousand years do precede the final destruction of Satan as the final destruction of Antichrist did precede and go before the thousand years so Satan follows after Apoo. 20.10 The Devil is cast into the Lake where the Beast and false Prophet are or as Beza and others where the Beast and false Prophet was viz. because the Beast and false Prophet long before were cast into the Lake Therefore these thousand years are the times of Christs second coming after the total and final destruction of Anti-christ For Christ is said to destroy or abolish him by the brightness of his coming And to me it is without doubt John had respect to that coming and received opinion among the Jews in these thousand years he speaks of Rev. 20. that the great day of Judgement doth contain the thousand years in it self And to this also Peter seems to have had respect 2 Pet. 3. where making mention of the day of Judgement and perdition of ungedly men he saith ver 8. One day is with the Lord as a thousand years and a thousand years as one day Which place Justin Martyr in his Dialogue with Trypho the Jew doth interpret of the day of Judgement The last hour therefore or the last day of Christs second coming denotes a certain long tract of time and is indefinitly put for the last time but not
that time of truth without mixtures of errour a time of light without mixture of darknesse a time of knowledge without mixture of ignorance from whence all Heresie doth proceed The light of the Moon shall be as the Sun and the light of the Sun shal be seven-fold as the light of seven days The Ordinances aso will then be pure without mixtures of superstition humane inventions and will-worship There are those Rivers of water of life clear as chrystal Great also will be the holinesse of that day Zach. 14.9 Rev. 22.1 Isa 2.2 For it shall come to passe in the last dayes that the Mountain of the Lords House shall be established in the top of the Mountains and shall be exalted above the hills and all Nations shall flow unto it And many people shall go and say Come ye and let us go up to the Mountain of the Lord to the House of the God of Jacob and he will teach us of his ways and we will walk in his paths for out of Zion shall go forth the Law and the Word of the Lord from Jerusalem See also Zach. 8.19.20 21 22. The streets of the City are all gold and golden will be the lives and conversations of the Citizens yea God shall be known in her Palaces for a refuge the foundations of her City are all of Pearl her streets paved with precious stones her Gardens fragrant with all manner of pleasant flowers her delightful walks are always green her Springs are living waters her months are one continued May her Trees bear all manner of lovely fruits and the leaves of the same are for the healing of the Nations her years are one lasting joyful Jubilee and her strength is always firm her same men leap as Harts and the tongue of dumb men then are loosed O when shall we go how shall we get to this holy and beautiful City of God Her time is coming her year is at hand and the Lord will hasten it in his time Reader thou hast here a little taste of the beginning of Zions blisse held forth unto thee only according unto our weak and short manner of conceiving and expressing the things themselves as far surmount our thoughts and words as the Heavens are above the Earth and as the East is distant from the West Give me now leave to put a period to all in a word or two of Application Vse 1 Let us help forward this Kingdom of Christ on Earth by faith and prayer and so much the rather because the time approacheth the Promises are even come to the birth and they draw on apace Pray we therefore for the ruine of Antichrist Rome must down before Christ will set up his Kingdom and for the calling of the Jewes for the beginning of this Kingdom must be with the Jews they â—uâ—t be Caput Imperii the Head and Seat of this Empire must be among them And let us pray according to Christs direction Thy Kingdom come and thy Will be done on Earth as it is in Heaven which will never be till these thousand years Let as saith David all Nations serve thee O God let all people praise thee O pray that God would take to himself his great power and reign before the Ancients gloriously Vse 2 This may inform us that the day of Judgment is not so far off as many think it For if once Antichrists Kingdom go down Christs Kingdom is set up as we have before heard and certainly Antichrists twelve hundred and sixty days of reigning are not long to continue though we cannot tell justly how long yet in the general we know it cannot be long and Christs Kingdom is durante currente die judicii within and during the great day of Judgment Vse 3 This doctrine speaks comfort to you O ye sons of Zion and daughters of Jerusalem O thou Wife and Spouse of Christ thou art She who hast seen and dost see affliction yea from thy youth up thou hast been slain and killed all the day long the furrows have been made long upon thy back and thou hast been â—â—ptied from vessel to vessel Thy flesh hath 〈◊〉 no rest but troubles are on every side without are sight◠〈…〉 been covered as with a cloud and art for a 〈◊〉 word and hissing to passers by yea accounted as the off-scouring of all things unto this day But he of good chear yea awake and sing thou that dwellest in the dust for thus saith the Lord God O thou afflicted and tossed with tempest and not comforted behold I will lay thy stones with fair colours and lay thy foundations with Saphire and make thy windows of Agats and gates of Carbuncle and borders of pleasant stones For thy Maker is thy Husband the Lord of Hosts is his Name and thy Redeemer the Holy One of Israel the God of the whole Earth shall he be called Wherefore lift up thy head for thy Redemption draws nigh and the years of thy deliverance are now at hand O wait and pray and bear up yet a little a very little while and thy work shall be rewarded and the wicked train shall be no more but the meek shall inherit the Earth and delight themselves in a very great abundance of peace do but fight stoutly through the pikes and win the field put forth thy strength and spare no pains no cost no sweat no blood O cast about a careful eye use all holy policy rally up thy force afresh it wants but a little and all 's thine own and then thou art made for 〈◊〉 〈…〉 dou◠〈…〉 〈◊〉 pleasure to give thee the Kingdom Thy 〈◊〉 who hath washed thee in his blood 〈◊〉 made thee clean and spotless behold he â—â—mes quickly and his reward is with him â—rise O Lord and let thine enemies be scattered â—â—d those that hate thee flee before thee Lay Babylon in the dust and let her Virgins be cut off O 〈◊〉 the hairy scalp of all thine incurable foes 〈◊〉 Zion be exalted and Jerusalem made a praise 〈◊〉 the midst of the Earth preserve thy Spouse in 〈◊〉 midst of Lions strengthen her faith lengthen her â—â—â—ience hasten thy coming O be as a Roe or â—â—oung Hart upon the Mountains of Spices Ameu FINIS
A SOBER INQUIRY OR CHRISTS Reign With his Saints a Thousand YEARS Modestly Asserted from Scripture TOGETHER With the Answer of most of those Ordinary Objections which are usually urged to the contrary 1 THES 5.21 Prove all things Hold fast that which is good LONDON Printed in the Year 1660. TO THE CHRISTIAN READER Courteous Reader WHen I first fell to the Study of Christs Kingdom upon Earth I did it with a Resolution to have done the quite contrary to what is done in this small Tract viz. To have opposed and confuted it But the more I studied the thing the less able I was to do what I intended At last I was convinced into a change of my opinion and my grounds of so doing I first upon his request communicated to a Reverend Minister now with the Lord only in a Letter himself and some other godly Brethren desired me a little more fully to set down in Writing what I had to say for it I did gratifie them in part so that one sheet of Paper swelled into five And having communicated the same sheets to some other pious and godly Brethren they cold me they would have it printed This I confess was beyond all my intentions but I durst not altogether reject their Requests only considering we live in a touchy Age I desired that I might write it over a third time that so if there were any thing which I could I might amend it this they willingly granted I did it it is now which was contrary to my resolution somwhat bigger then it was before yet have I been aâ— brief as well I could I have left out much that might be said I hope nothing is said that may be justly offensive to any I am very pâ—ain and familiar in speech for I thought that might be advantageous to the subject and not displease I am not covetous to urge my faith upon any only willing to give you an account of the publication of this small Piece If you say it is not worthy the light I confess I always thought so yet I submitted to those that were of another opinion and at this time you are intreated to 〈◊〉 so too And let me beg one thing at your hands viz. not to think that I differ more from many godly learned Divines then indeed I do Some agree with mâ— some do not those that do not differ not so much as you it may be may think The agreement and difference lies thus 1. We are all agreed that Jesus Christ will come personally corporally and visibly from Heaven to Earth at the day of Judgment So he ascended therefore so he shall descend as we have â—t Acts 1.11 So Job 19.25 He shall stand at the latter day on the Earth In this I think we are all agreed 2 We are all I think agreed that when Christ thus comes he will bring with him the souls of all his Saints according to that Zach 14 5. the Lord my God shall come and all his Saints with thee 1 Thes 3.13 At the coming of our Lord Jesus Christ with all his Saints 3. We all agree that their bodies shall be immediately raised out of their Graves and the soul and body joyned and united together and that though the soul continues remains and is in Heaven without the body yes on earth it shall not be so 4. We all agree that when it is thus raised it is raised in glory 1 Cor. 15.42 in incorruption in power a spiritual body Col. 3.4 When Christ who is our life shall appear then shall ye also appear with him in glory Not thence forth â—ubject any more to sin or sorrow to mutation or mortality to the want of meat or drink or clothing or houses or marriage or any other comfort but shall be as the Angels Matth. 22.30 5. We all I think agree further that this resurrection of the Saints shall be some time before the resurrection of the wicked that they shall have the preheminence and be the fiâ—st in order and time I say nothing now how long but all agree they shall be fiâ—st and the wicked shall not rise till some time less or more afterward See 1 Cor. 15 23 24 〈◊〉 Thes 4.16 the dead in Christ shall rise first Rev 20 4 5 6. 6. We all agree also that the Lord Jesus Christ will be some time in judging the world that he will not huddle all over in a moment but he will make some stay on the earth and that as though he hath no need of time he took a sâ—ace of time in creating the world so he will take some spâ—ce of time on earth to do what he will then do viz besides the question in hand to judge and conclude all things in 7. And all of us I think are agreed in this also that while Christ stayes on the Earth let it be longer or lesser time the Saints also must stay and not go to Heaven from the Earth until Christ goes and carrys them up with him 8. And all will grant that it must needs be a very glorious time while it lasts when Christ shall have removed his Court from Heaven to Earth and be in his glory attended with Angels invironed with all his Saints who are also all of them in their glory O! how can such a time be while it lasts less then a glorious time all things will be new 9. Lastly the onely difference will be in the time how long this day of Judgement or Kingdom of Christ or Reign of the Saints or Millennium call it what you will shall last I conceive and so do many whose Books I am not worthy to carry after them that it will last a thousand years and for the proof of that these following Pages are offered But if those of another minde will point another time and prove it it shall very well please me who am I hope and ever shall be as willing to hear as to speak to learn as teach And so intreating thee courteous Reader to pardon whatsoever thou seest in me amisse I humbly beg thy prayers to God for me and if that were any thing worth I will not fail thee in mine who always desire to be though worthless a servant to Christ and thy soul I. F. ERRATA Reader thou art desired to take notice of the faults in printing and to amend with thy pen at least so many as either troble the sense or may cause he sitation PAge 5. line 17 read Amongst p. 13. l 3. read these p. 14 l. 13 r. principia p. 18. l. 5. adde make this p. 22. l. 5. there and so all along the Hebrew is without points which in the Copy was pointed p. 24. l. 20 r. fits p. 37. l. 7. r. break p. 43. l. 9. r. speaks of p. 5â— l. 2 r. I le not p. 56. l. 1. r. of the beast p. 60. l. 10. r. what is it to p. 90. l. 23. adde wrested to The Rise and Ruine of Antichrist
Now in the days of this fourth Roman and Western Monarchy there shall be a stone cut out without hands Dan. 2.34 36. which shaâ—l first ruine these Kingdoms it smote the Image on the feet that were of iron and clay vers 34. and so swallowed up the whole Image all the foregoing Monarchies were brought under it and by it to nothing ver 35. and it became a Monarchy over the whole Earth wherever any of the former Monarchies had ruled ver 35. that is as it is explained ver 44 45. a Kingdom which that Stone shall obtain set up by the God of Heaven And whereas the other Monarchies were erected by men on earth though permitted by God this Kingdom or Monarchy shall swallow up in it all foregoing Monarchies and that by no humane means or policy for it was without hands or not in hand that is not of man but a divine work every way and it shall reach and swallow up not only the feet and toes but the legs of brass the breast and armes of silver the head of gold Dan. 2.34 35. that is all Kingdoms and States that were from first to last under any of the Monarchies shall be swallowed up by and come under this And this is a fifth Monarchy which shall arise in the World after the former four which is to be understood of a state of Christs Kingdom here upon earth as appears 1 Because it is called a Stone as Christ is the Stone which the Builders refused yet is becom the Head of the Corner 1 Pet. 2.3 to 8. And fills the whole Earth ver 35. 2. 't is a Stone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui non ect in manibus which is not in hand or not cut out with hands because by God immediately without humane help this Kingdom shall be reared up 3. It s duration that it shall last for ever shews it is meant of Christs Kingdom no people shall swa low it up as they have done all other Monarchies the Babylonian was left to the Medes and Persians and this to the Grecians and the Grecians to the Romans but this shall be left to none but shall be for ever Dan. 2.44 that is to the Worlds end It is left to no other Kingdom for at the Worlds end when Christ delivers it up he delivers it not to any other people but to the Father 1 Cor. 15.24 ¶ The next text we may look into and as it were the eldest daughter of these already handled is that 20th chapter of the Revelation of which I shall speak a little more largely wrapping in many other Scriptures handling the fame thing with it Where first we have ver 1. the Lord Jesus Christ descending and coming down from Heaven in those words I saw an Angel come down from Heaven having the Key of the bottomless pit and a great chain in his hand This Angel is Christ called Michail Rev. 12.7 who destroys the works of the Devil and is stronger then he to bind him and cast him out of the aire into the pit It is he that conquered him upon his white Horse who went forth Rev. 6.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut vinceret that he might conquer He cast him down to the earth Rev. 12.8 He defeated him in his Lieutenant the Eeast He hath the Keyes of Hell and Death and his regal power and authority is norably set out by the Emblem of a great chain in his hand And here he doth three things unto him 1. He apprehends him he laid hold on the Dragon that old Serpent which is the Devil and Satan He layes hold upon him by his power and gripes him as one in fury The Description of the Dragon here and chap. 12. v. 9. is one and the same to shew that it is the same Devil that there was cast into the earth and now by this descending Angel the Lord Jesus Christ is cast into the pit 2. He binds him the term of his bondage being expressed and bound him he ties him up from his former liberty and chains him as men do desperate dogs or mastiffs and that for a long time And bound him a thousand years 3. Imprisons him the place where is in the bottomless pit that is an Abyss which he before feared Luke 8.31 they besought him that he would not command them to go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the deep or pit as it is here the original word is one and the same And the Manner how was very securely he shut him up and set a Seal upon him As sometimes it was with Daniel in the Lions den Dan. 6.17 And with Christs body in the Sepulchre Matth. 27. ult which shews the certainty and fulnesse of this restraint and the compleat power and superiority of the Angel over him who shall no more suffer Satan this thousand years to range abroad and to disturb the Reign of Christ and his people and to do mischief as before being fast shut and locked up in prison he shall neither use his former violence nor subtilties Lastly the end of all this is that he should deceive the Nations no more which I conceive is not to be understood absolutely and simply as if he should not have any liberty to deceive any man living as some would have it but with respect to such extent and successe as before he shall not now prosper in his designes and attempts And it signifies a new and further restraint beyond that in Rev. 12. where he was cast down to the earth when he was cast down from open heathenism and open persecution as a Dragon under that notion he was cast out of the Church yet he did begin presently to try a new way and that not without success For as before he had made the world mad in their heathenism so now he makes them mad in idolatries and superstitions substituting the Beast in his room and place giving him his power and seat and great authority Rev. 13.2 And causing that all both small and great rich and poor free and bound should receive a mark in their hands or forehead else they should not have the liberty to buy or sell pray or preach traffick or trade with any But now he shall be bound from that liberty of deluding the Nations any more either by his Paganisme as he did in the first period or by superstition and idolatry as in the second Neither yet shall he tempt them any more so as to disquiet and trouble their peaceful reign with Christ on earth But to go on this preparation being made we reade verse 4. I saw saith John Thrones and they sate upon them and Judgment was given unto them and I saw the soules of them that were beheaded for the witnesse of Jesus and for the Word of God and which had not worshipped the Beast neither his Image neither had received his mark upon their foreheads or in their hands and THEY lived and REIGNED with Christ a thousand years In which
words that we may come as near their sense and meaning as possibly we can I shall endeavor to explain and make clear these three things following viz. 1. What Thrones and what Judgment is here meant what must we understand by them 2. What are the Souls of those that were beheaded and worshipped not the Beast c 3. What is their life and reign with Christâ— thousand years Qu. 1 What Thrones and what Judgment is here meant or what must we understand by them Answ Let us observe the words in the original which runs thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the right understanding of these words two things are to be premised which are these next following 1. That these Thrones are set for the Conquerours of the Beast and false Prophet For it is expresly said they sate upon them and Judgment was given to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely to them of whom mention is made in the 14th verse of the foregoing chapter For to suppose the words they sate upon them to relate only to the following words the souls of them that were beheaded is to place the relative before any antecedent The Thrones therefore are set for them who descended from Heaven with Christ to make war against the Beast and false prophet Rev. 19 14 And the Armies which were in Heaven followed him upon white horses clothed in fine linnen white and clean For these and not others are next mentioned whom he had before more clearly described Rev. 17 1â— These namely the ten Kings who have given their power to the Beast shall make War with the Lamb and the Lamb shall overcom them for he is Lord of Lords and King of Kings and they that are with him are called and chosen and faithful for these that come with the Lamb and war with the Lamb are these Thrones set 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judgment here is the same and signifies the same with the word reâ—gn or Kingdom for it immediately follows and they reigned Which Kingdom is in this place given to the Saints after the destruction of the Beast Antichrist And it is the same Kingdom which Daniel speaks before handled The Thrones therefore here set are the Thrones in which the Saints shall sit at the second coming of Christ at the final destruction of Antichrist And judgment is that Kingdom which the Saints shall then obtain not a horary oâ— diary properly so called But a Millenary upon earth as the text plainly and totidem verbis expresseth to be perpetuated in Heaven afterwards to all eternity after the last Judgment properly and strictly taken which shall be the last effect of this Kingdom on earth consisting in the final justification of the just and absolution of the faithful and in the final reprobation and condemnation of the wicked and ungodly Of these Thrones and of this Judgment Christ speaks Mat 19.28 Verily I say unto you that ye which have followed me in the Regeneration when the Son of man shall sit on the Throne of his glory ye also shall sit upon twelve Thrones judging the twelve tribes of Israel So Luke 22.29.30 I appoint unto you a Kingdom as my Father hath appointed unto me that ye may eat and drink at my Table in my Kingdom and sit on Thrones judging the twelve tribes of Israel Where in the former Text by twelve Thrones all the Thrones are meant but they are called twelve in reference to the twelve Apostles in whom are represented the multitude of the faithful judging and reigning As Austin well noteth in his 20th Book de Civitate Dei cap. 5. For of all the faithful the Apostle Paul speaks 2 Cor. 6.2 Do ye not know that the Saints shall judge the World that is govern the same And lastly John in the Revelation Rev. 3.21 To him that overcometh will I grant to sit with me in my Throne even as I also overcame and am set down with my Father in his Throne But thus we see what Thrones and what Judgment is here meant The next Question which was proposed follows which is Qu. 2 What is meant by the Souls of them that were beheaded Answ The words in the Original run thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are to be added or supplied And so do all Interpreters and some do repeat them as the Arabick vidi animas And I saw the soules of them thaâ— were beheaded He saw sitting on Thrones the souls of them that were beheaded Now here let the Reader weigh these particulars following for the right understanding of these words viz. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soules are here put for the dead The Souls of them that were beheaded is the same with the dead that were beheaded Animae percussorum idem sint quod mortui percussi And this interpretation is manifest from the opposite clause or sentence Caeteri mortuorum the rest of the dead lived not again and therefore the first are considered as dead Animae in sacris literis non tantum personas sed cadavera denotat saith Mede Souls in Sacred Wriâ— denotes not only persons but dead bodies Sâ— in the Hebrew Text souls are often taken for the dead Amongst those many places where they are so taken see a place or two Levit. 21.1 There shall none of the sons of Aaron be defiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro anima in populis suis for the soul for the dead saith our English among his people So Levit. 19. ver 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incisionem pro anima non dobitis in carne vestra ye shall make no cuttings in your flesh for the soul dead So Psal 16.10 Thou shalt not leave my soul in Hell i. e. me dead in the grave 2. These souls are those very souls that did cry under the Altar for the avenging of theiâ— blood and waited for the redemption of their bodies Rev. 6.9 10. which appears not only from the Anaphorical Article here twice repeated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illas animas illorum the very souls of them but chiefly from the identical description of those souls Apoc. 6 â—0 And these here Apoc. 20 4. Souls of them that were slain in the former text Souls of them that were beheaded in this viz. the Martyrs of the first period under the Dragon 3. Now to these souls are adâ—oyned also the souls of those that did not worship the Beast nor receive his mark who also for this cause refusing to do it were killed Rev. 13.15 The words in the Greek are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where after the Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must necessarily be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the men whosoever had not worshipped the Beast nor his Image souls and men are here joyned quasi termini convertibiles and those and these both taken in And lest we should doubt here to be fulfilled what was mentioned Rev. 6.9.10 To
beyond all doubt 1. Because the Devil shall be perfectly bound up in the bottomless-pit that the Saints may quietly reign which would not be needful to be done that the Saints might quietly reign in Heaven for he could make no disturbance there nor get thither 2. Because unless they were to reign on Earth Satan Gog and Magog could not war against them But we read ver 7.8 That when the thousand years are ended God and Magog shall rise against them From whence it doth appear that the beloved City and the Camp of the Saints shall be in the midst of Gog and Magog in the four quarters of the Earth For it is said They shall compass the beloved City and the Camp of the Saints about which they could not do if either of them were in Heaven Therefore this Kingdom is to come upon Earth yet it shall not be an Earthly or a worldly Kingdom as the Chilliastes and some Jews vainly dreamed and imagined but a gloriously spiritual and holy Kingdom Christs Kingdom now is a holy and spiritual Kingdom in the hearts of his people But then it shall be so and much more holy and spiritual as well as more glorious then ever it was before when the Kingdoms of the World shall become the Kingdoms of God and of his Christ When the Lord himself shall be King over all the Earth and his Name be one Object But it will be demanded though it be granted when the enemies of Christ and his people the Beast and false Prophet are overthrown and destroyed and Satan himself chained and bound up there will be some eminent Kingdom for the Saints and that here upon Earth yet I say it will be demanded and the querie is whether this reign of the Saints that had been beheaded and Martyrs of Jesus shall be in their own persons or in their successors who profess the same truth with them As many godly and learned Divines do affirm and hold that it is not to be understood of the same individual persons but of their fellows and successors in the same faith and profession who follow in the same spirit and cause Answ For answer to this I cannot see at all how such a succession or such successors should be meant here by this first resurrection and this reign with Christ a thousand years and that for these reasons amongst others following 1. Because succession cannot in any tolerable sense be called a resurrection but this living again and reigning of the Saints with Christ is called a resurrection ver 5. therefore it is not a succession for a succession is of other bodies in the room of those departed but a resurrection is of the self same individual bodies that were dead before We had need methinks take heed lest while we plead for and professe such a figurative and Improper resurrection we should at once both resist and deny the truth and too much gratifie Atheists and Sadduces who are willing to take all occasions to deny the resurrection altogether and tell us it is but a fancy hatched in the braines of some men only 2. Because the Apostle tells us that if WE suffer with him WE shall also reign with him 2 Tim. 2.12 But the Saints do suffer in their own persons and not in their successors therefore they shall reign in their own persons and not in their survivers and successors Now by reigning with HIM cannot I conceive be meant in Heaven after the day oâ— Judgment is consummate and ended for then Christ as Christ or as Mediator reigns not himself but as the Apostle tells us 1 Cor. 15 24. he delivers up the Kingdom to the Father that God may be all in all he himself reigns but till then if therefore we shall reign with him it must be while he reigns and that is not in this life when he reigns in our hearts spiritually for that is the time of our suffering with him ergo our reigning with him must be when we are raised again a thousand years during the day of Judgment and this in their own persons not in any survivors or successors For if WE suffer WE shall reign with him 3. Because if the Saints should suffer in their own persons and reign in their successors this would be a very poor incouragement to any man to becom a Martyr 1 Cor. 15.18.19 Then they also which are fallen asleep in Christ are perished if in this life only we have hope in Christ we are of all men most miserable 4. What is to suffer with Christ but to suffer as he did and what is it to reign with Christ but to reign as he doth in quality though not in equality to be glorified with him as Paul expounds it Rom. 8.17 To sit with him upon his throne as John expresseth it Rev. 3.21 But Christs reign is not a reign in successors for he haâ—h none to succed him therefore the Saints shall not reign in successors for they must reign as he doth and that is not in successors but in his own person This may be a fourth reason against the Saints living and reigning not in their own persons but in their successors 5. When the text saith THEY lived and reigned with Christ a THOUSAND years let the reader be pleased diligently to weigh these two things following 1. If living a thousand years be meant of living in successors then by this reckoning before the thousand years began the Saints had no successors and after the thousand years are ended they shall have no successors neither As suppose the thousand years should begin ut aliqui volunt as som would have it in the days of Constantine the Great which was about three hundred years after Christ then the Saints which lived and died before his days had by this reckoning no successors for the thousand years of living in successors was not before then begun And all the Saints who have lived and died since blessed Luthers time have had no successors for according to this account the thousand years of living in successors was ended before he did begin What a strange Prophecy have some made this for the Angel to tell John of a thousand years in which the Saints shall live in successors whereas the Saints have had successors for above 1660 years already since Christs time and how many years more they may continue to succeed each other who can tell surely the holy Prophecy must have some other meaning then of successors 2. If by the reigning of the souls of them that were beheaded be meant reigning in successors then by this reckoning there is no reigning of the Saints at all For if there be it is either before or after death before death it cannot be for that is a time of suffering not of reigning And after death they reign not in their successors for their successors are in the same state of suffering that their predecessors were not of reigning for instance take we A B C D
A doth not reign in his successor B because B doth not reign himself if he do it is either before death or after death but B doth not reign before death for that is a time of suffering not of reigning and after death he doth not reign in his successor C for C is in the same state of suffering that his Predecessor B was and not of reigning and the self-same is the case of D c. But happily you will say that A did reign in his life-time a part of the thousand years and B did reign in his life-time another part of the thousand years after A was dead and C did reign another part after B was dead and so of D c. But this evasion is nothing to the purpose for this kind of reigning if the time of our suffering might be called the time of our reigning is more then a thousand years yea several thousand years but the reigning John speaks of is just a thousand years and neither more nor lesse But to speak the truth there is no such kind of reigning as this evasion speaks of for A did not reign in his life-time for that was as I said before a time of suffering not of reigning the same may be said of B C and D And therefore A not reigning in his own person while he lived nor in his successor B nor B in his successor C c. reigns not at all because they reign not after A is dead Again the Apostle doth not say if we suffer we do reign as if suffering and reigning went together but we SHALL reign that is after death not before So John here speaks of Soules i.e. dead men that lived and reigned with Christ not in successors who themselves were sufferers while they lived and not reigners but in their own persons 6. God promised to give the Land of Canaan to Abraham to Isaac to Jacob and they were to inherit it in their own persons and not in their posterity only as will appear from Gen. 13.15 Gen. 15.7 Gen. 17.8 Gen. 26.3 Gen. 35.12 Exod 6.4 8. Deut. 1.8 Deut. 11.21 and Deut. 30 20. But lest the bare citing of the Texts should not be enough to convince one that is prejudiced against this Argument I will in a few words take only one of the fore-cited Scriptures and clear it from other glosses usually cast upon all such Texts leaving all the rest to the Readers search Gen. 15.7 8. And he said unto him I am the Lord that brought thee out of VR of the Chaldees to give THEE THIS LAND to inherit it And he said Lord God whereby shall I know that I SHALL INHERIT IT In which words I coneeive these things are plain 1. That it was God that took Abraham out of VR of the Chaldees and brought him into the land of Canaan Now if it was God then what he promises must be made good for he is Truth if self and hath all power so that it is impossible he should be frustrate in his ends being also Wisdom it self 2. That Gods end in bringing Abraham out of Vr into Canaan was to give him the land of Canaan to inherit it For so the Text plainly expresses 3. That for the confirmation of Abrahams faith God did promise again and again that he would give that land not only to his posterity but to him to inherit 4. That this promise was to be made good to Abraham living not dead for though God ever live to give yet the dead cannot receive but the living may 5. That this promise was not made good to Abraham while he lived that life which he then had Acts 7.5 He gave him none inheritance in it viz. in the Land no not so much as to set his foot on yet he promised that he would give it to him for a possession and not only to him but to his seed which seed came after him 6. That Abraham did understand the Promise thus and desired a confirmation of this faith as appears by those words whereby shall I know that I shall inherit it he understood it not only of his posterity but of himself as is apparent 7. That Abraham died in the perswasion and comfortable foresight of this promise as appears Heb. 11.13 These died in faith not having received the accomplishment of the Promises but having seen the accomplishment of them to be afar off and were perswaded of the fulfilling of them and embraced them and confessed that they were strangers c. 7. That therefore Abraham must one day live again and inherit this promise of God For as I said none of them viz. neither Abraham Isaac nor Jacob did inherit it in their own persons whilst they lived as is plain Heb. 11.8 9 10.13 16. Ergo they must live again one day to inherit it not in successors but in their own persons for the promises were not made to their successors only but to themselves in their own persons as the forecited texts declare And this is the meaning of our Saviours Argument whereby he proves the resurrection of the dead Mat. 22.32 which words saith Mr. Mede must be understood with a reference to the promise made to Abraham Gen â—3 15 and 15 7. and 17.8 To Isaac Gen. 26.3 To Jacob Gen. 35 12. To all these Exod. 6.4 8. Deut 1.8 and 11 21. and 30.20 Now he promiseth the land of Canaan not to their seed only but to themselves therefore they must one day live again to inherit the promised land which hitherto they have not done For that God that thus covenanted with them covenanted not to make good â—iâ— promise to them dead but living there is the strength of Christs Argument and it is irrefragable which otherwise would not infer any such Conclusion Certain it is the divine Conclusion is strong and unanswerable and such as the multitude were astonished at it but where is the irrefragibility of it if not in this These are the reasons I offer against living in successors and reigning in successors the which I submit to the trial of Gods Word and the censure of those that are sober and pious and unbiassed and have studied the point ¶ But let 's proceed to see yet more Scriptures bearing witnesse to the truth in hand Psal 89.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Etian ego primogenitum dabo eum excilsum regibus terrae Sic ad verbum sonat Also I will make him my first born high to the Kings of the earth or higher then or high in comparison of the Kings of the earth Not in Heaven where are to be no Kings of the Earth but in the Earth where the Kings of the Earth are to be And that this is chiefly to be understood of the time of Christs second coming Paul to the Hebrews teacheth us Heb. 1.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And again when he bringeth his first-begotten into the world he saith So most Translators and Expositors turn it as our English hath done
that day upon the Mount of Olives which is before Jerusalem on the East Jer. 23.5 He shall reign and prosper and shall execute Judgment and Justice in the Earth And we with him Rev. 5.10 shall reign on the earth I confesse what they may do to others I know not but to me for that little knowledge the Lord of his goodnesse hath bin pleased to impart to a poor worm me thinks they are very clear and perspicuous See also that Text Acts 1.7 Lord wilt thou at this time restore the Kingdom to Israel viz. what was promised by the Prophets The Lord answers it is not for you to know the times and seasons which the Father hath put in his own power In which I conceive he plainly insinuates these three things 1. That the Kingdom promised is one day to be restored to Israel 2. That there is a time appointed for it by the Father viz. the time of the restitution of all things Acts 3.21 which God hath spoken by the month of all his holy Prophets since the world begun All prophesied and soake of this 3. That the time when this shall be is known only to God as proper to him not to be communicated to any creature So also before in Lukes Gospel chap. 29. Our Lord Jesus Christ hath daught us that the time of his second coming in glory is the time of the Redemption of Israel promised or the promised Kingdom which after the Winter of the Cross and Affliction should come which he calls a certain Summer v. â—8 and 31. ¶ Nextly see Luk. 22 29 30. Ye are they that have continued with me in my temptation and I appoint unto you a Kingdom c. Now where is this Kingdom not in Heaven there is no eating and drinking in Heaven no judging the twelve tribes of Israel therefore it is on the earth in the time of Christs second coming ¶ Let us also take notice of that passage Acts 15.14 Simeon hath declared how God at first did visit the Gentiles to take out of them a people for his Name and ver 15. to this agree the words of the Prophets which are spoken of the first calling of the Geniles before the restoring of the Kingdom of Israel as it is written viz. in Amos 9.11 12 especially from whom alone we may judge of the meaning of the rest of the Prophets ver 16. After this viz. after their first calling I will return and build again the Tabernacle of Daviâ— which is fallen down and I will build again the remains thereof and will set it up where it is carefully to be marked that the word posthaec afterward is not to be found in the Prophet Amos but is added here by the Spirit of God for Declaration-sake with manifest relation to that first calling that we might certainly know that this should com to passe after the first calling of the Gentiles in the very return of the Lord Jesus Christ to his Kingdom which is called the Kingdom of David Ier. 23.5 Ezek 37.14 and 24. Hos 3.5 see the words I set them not down lest these sheets should swell And that which follows both in Amos and in this text very much helps this Exposition viz. v 17. that the residue of men might seek after the Lord and all the Gentiles upon whom my Name is called viz. upon whom my Name is called in the first calling of the Gentiles who as I said before were but few in comparison But the second calling will be far more universal when the Devil shall be bound up from seducing the Nations any more as formerly he had done then shall the residue of men come in and all the Gentiles as the Text saith be converted to God ¶ This is that Kingdom joyned with the Appearance of Christ ready to judge the world of which St Paul to Timothy makes mention 2 Tin 4 1. I charge thee before God and the Lord Jesus Christ who shall judge the quick and the dead at his appearing and his Kingdom His appearance is personal for he appears to judg and then doth this his Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begin and dures the time of his stay which John tells us Rev. 20 4. is a thousand years and then comes the second or general resurrection which is another order in the resurrection and the general and last judgment when according to this self same Apostle 1 Cor 15.24 to 23. Jesus Christ the last enemy being destroyed shall deliver up the Kingdom to his Father that he may be subject to him who subdued all things to hâ—mself that God may be all in all so far is he then from being said to enter upon any new Kingdom that then he delivers up the old That Kingdom therefore which neither shall be before the appearance of our Lord nor after the last Judgment is necessarily to be included between them This is not nothing ¶ See also those words Heb. 2 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For unto the Angels hath he not put in subjection the world to come whereof we speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim terra est non coelum For this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate world is Earth not Heaven but you will say where did the Apostle speak in his preceding discourse of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 world to come that he should say whereof we speak I answer in v. 6 of the preceding chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. But when he shall bring AGAIN his only begotten Son into the world he saith c. For those things which out of the Book of the Psalmes to the end of the chapter are cited concerning the worship of Angels of his Scepter of Righteousnesse of the renewing of the world and of the treading of his enemies under his feet are all if we crecit the Apostle to be referred to the second coming of Christ But that Admonition which is contained in t he sour first verses of this chapter is to be read as a parent hesis the which being ended the Apostle in the fifth verse returns again to his former Proposition and more largely handles the Prerogative of human Nature above the Angels which he had disputed And amongst other things saith he unto the Argels hath he not put in subjection the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 world to come whereof we speak which is to be when God brings again his only begotten son into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 world I have here but one word more to adde for I spake before of the strange transposition of the words ch 1. v. 6. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring in hath a future signification for so much as it is the second Aorist of the Subjunctive mood ¶ Peter also 2 Pet. 3.10 speaks if I be not deceived clearly to this Behold the day of the Lord cometh How As a Thief in the night i. e. suddenly yet shall not as a Thief disappear the
very same night In that day the Heavens shall passe away with a noise and the Elements melt c. which shall not be done simul semel together and at once as is manifest in the words dissolved melt burnt up which require an order of time for their accomplishment But when that is done v 13. we expect a new Heaven and a new Earth according to his promise which is in Esay 65.17 wherein dwells righteousnesse Mark it I pray you a new Heaven and a new Earth is expected in the second coming of the Messiah But what is meant by Heaven and Earth in the Prophetick stile when they lose their literal signification surely nothing else but the Church and Commonwealth and when it is said that we look for these new it is in one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new world to come or in two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 new Heavens i. e. new Churches and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new Earth i. e. a new Common-wealth all is new all old Church and Common-wealth fashions passe away Rev. 21.1 and there will be new Churches and new Commonwealths wherin dwells righteousnesse And truly it must needs be a new world Ecclesiastical and Civil Polities must needs be new when Satan who did rule is bound and Christ who was rejected reigns when righteousnesse dwells where sin did rage when all tears shall be wiped away and there shall be no more crying sorrow or pain ¶ Lastly the Apostle John not only in that 20th chapter of which I have already spoken but also elsewhere frequently in the Revelation speaks clearly of this glorious Kingdom of Christ upon earth Of those many places I shall name a few See therefore Rev. 2.26 He that overcometh and keepeth my works unto the end to him will I give power over the Nations Surely this refers not to Heaven but to this time of Christs Kingdom we are speaking of So we have that which is as plain as words can make it Rev. 5.10 We shall reign on the earth What can be the meaning of this is it not what Christ promised Mat. 5.5 Blessed are the meek for they shall inherit the earth and what shall be fulfilled when the Kingdom is given to the Saints and Christ shall reign So Rev. 11.15 In the dayes of the seventh Trumpet which is a Trumpet of consummation these voices were heard Now all the Kingdoms of the world are becom the Kingdoms of the Lord and his Christ and he shall reign for ever and ever And v 17. Thou hast taken to thee thy great power and hast reigned And that you may know that this Reign and Kingdom is circumscribed within the Great day of Judgment he tells you v. 18. That this is the time of the dead that they should be judged And that saith the Text thou shouldest give reward unto thy servants the Prophets and to the Saints and to them that fear thy Name small and great and shouldest destroy them that destroy the Earth Also Rev. 19 6. speaking of the same time the Church breaks out in a song of oy saying Halleluiah for the Lord God Omnipotent reigneth The Marriage of the Lamb is come and his Wife hath made her self ready Also when John tells us Rev. 20.4 that the Saints lived and reigned with Christ a thousand years we must ever remember which is the only thing I shall here adde that it is one thing for Christ to reign in his Saints and another for the Saints to reign wiâ—h Christ the former was all the time of the Beast the latter is not to be till the Beast be destroyed and Saâ—an bound and the Messiah corn again But though it were easie to be almost infinite in the proof of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this point yet knowing that as some will think I have been too large so others will yet think all too little to convince them I shall therefore only suspend any further proof until I have given you som reasons of this Interpretation of these and such like texts and answered some of those common objections that against this are usually objected unless these may be so ordered as to contain yet further proof And first I shall offer these following Reasons of this Interpretation and why I chuse to believe this to be a truth however by many much decried 1. Because all those places of Scripture in the Old Prophers which foretel a certain glorious and happy estate of the Church upon earth should never be fulfilled here upon earth unless there be a long tract of time appointed for the fulfilling of them wherein Antichrist being conquered and the devil chained up in the bottomless pit the Saints might live safely in the enjoyment of all spiritual and heavenly delights Let us see amongst many two or three Scriptures for this Isa 60.11 to the end Therefore thy gates shall be open continually they shall not be shut day nor night that men may bring unto thee the forces of the Gentiles and that their Kings may be brought For the Nation and Kingdom that will not serve thee shall perish yëa those Nations shall be utterly cut off The sons also of them that afflicted thee shall come bending to thee and all they that despised thee shall bow down themselves at the soles of thy feet and they shall call thee the City of the Lord the Zion of the Holy One of Israel I will make thee an eteâ—nal Excillency a Joy of many generations Thou shalt also suck the milk of the Gentiles and shalt suck he brèast of Kings and thou shalt know that I the Lord am thy Saviour and thy Redeemer the mighty One of Jacob. I will also mâ—ke thy Officers Peace and thy Exactors Righteousnesse Viotence shall no more be heard in thy Lend wasting nor destâ—uctiâ—n within thy borders but thou shalt call thy walls Salvation and thy gates Praise The Sun shall be no more thy light by day neither for brightnesse shall the Moon give light unto thee but the Lord God shall be unto thee an everlasting light and thy God thy glâ—ry Thy Sun shall no more go down neither shall thy Moon withdraw it self for the Lord shall beâ—th ne everlasting light and the dayes of thy mourning shall be ended Thy people also shall be all righteous they shall inherit the Lana for ever the branch of my planting the work of my handâ— that I may be glorified A little one shall becom a thousand and a small one a strong Nation I the Lord will hasten it his time Isa 65.17 to the end ' For behold I creare new Heavens and a new Earth and the former shall not be remembred nor come into mind but be you glad and rejoyce for ever in that which I create for behold I create Jerusalem a rejoycing and her people a Joy And I will rejoyce in Jerusalem and joy in my people and the voice of weeping shall be no more heard in her nor the voice
day of Judgment when the thousand years are ended That an houre is thus taken for time in general appears Rev. 11.13 The same houre was a great Earthquake i e. A Kingdom quake a Nation quake And the tenth part of the City fell which no man will understand of the same twenty fourth part of the same individual day but of time in this general acceptation 2. We are to put a difference between the last day in general and the last day in special Now what is the last day in general but the great day of Judgment at the dawning of which the thousand years we speak of shall begin and then the godly shall rise In the evening of which day the thousand years shall end and the wicked one shall rise and not before But if we speak of the last day in special it may have another day or another year to follow after it acoording as the day or year is that we speak of As suppose we speak of the last day of this world it hath a day and a year and another word to succeed it Mat. 12.32 The world to come Eph. 1.21 Heb. 2.5 As the old world of which St. Peter speaks had 2 Pet. 2.5 with 2 Pet. 3.6 But if we speak of the last day of the next world it is the ultimate day of all or the last day under the Sun and hath no day to succeed it but eternity And here we are to take notice the thousand years we speak of are in the world to come And in the last day of this world shall be the resurrection of the just And in the last day of the next world shall be the resurrection of the wicked And further we are to know that in those two places of John viz. John 11.24 and 6.4 where the last day is spoken of there is mention only of the resurrection of the just no mention at all of the resurrection of the wicked and therefore it may be supposed they are left out because they shall not be raised up at that time but be stayed till afterwards 3. We are to put a difference between one moment and another and we say the moment in which the just shall be changed is the begining of the thousand years and the moment in which the wicked shall be raised is the end of the thousand years Furthermore by the word moment and twinkling of an eye is meant the suddenness of the change and not the time when it shall be And we also the Apostle speaks not of the wicked but of the just only and why should they be left out if that were their time of raising or changing but we see by other Seriptures that they shall have another time Obj. 5 The Saints shall be caught up from the Earth to meet the Lord in the aire 1 Thes 4 16. How then can they reign with Christ on the earth Answ This will prove no impediment at all these things being well considered 1. When Christ ascended up to Heaven it is not to be doubted but the Angels met him by the way what man will say they did not return to heaven with him 2. It is the custome when the Judges ride the Circuit whither they intend to come the Sheriffs and Justices ride to meet them and to accompany the Judges to the place of judicature And no other is the case here When Christ is coming to the Earth the Saints shall be caught up to meet him in the aire when they have so done they return back and go with him to the Earth from whence they came 3. It is not said that Christ shall come from Heaven to meet the Saints such a speech would imply that they are about to go to Heaven with Christ and that Christ came to meet them in the way and to bring them thither but the text faith the Saints shall be caught up to meet the Lord in the air this speech doth imply that the Lord Jesus Christ is coming from Heaven to Earth and the Saints meet him by the way and return with him to the Earth whence they came and he is going 4. Lastly unless the Saints did meet him in the aire and return with him to the Earth Christ should not stand at the Latter day upon the Earth as Job saith he shall Job 19.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 novissimo super pulverem staturum i.e. I know that at or in the last he shall stand on the dust That is at the last day he shall stand on the dust of the Earth which the most certain and literal expressions the Hebrews have for that purpose Neither else could Christ come with all his Saints as the Scripture saith he shall Zach. 14 5. And the Lord my God shall come and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnes sancti tecum all his Saints with thee Or which is all one he shall come with thee and all the Saints So 1 Thes 3.13 At the coming of our Lord Jesus Christ with all his Saints So 1 Thes 4.14 Those which sleep in Jesus Christ will God bring with him And whether will God bring them with him but to the Earth whence they were caught to meet him Object 6 Of what quality the first death is of that quality the first resurrection is But the first death was a spiritual death or death of the soul in sin and from hence followed the second death which is the death of the body Answ 1 If the first death be a spiritual death what shall we call the death of the body shall we call it the second death as this Objection doth and as in order it follows that which is here called a death or shall it be called a third death The second death it cannot be for that is of the soul and body in hell and every of the Saints escape that Rev. 20.6 On such the second death hath no power But the Saints escape not the death of the body The third death it cannot be for we read in Scripture of no such death it remaineth then that the death of the body is the first death is the death of the body as well as the death in Hell the second 2. We must distinguish between death properly taken and improperly taken The first death properly taken is the death of the body and the first resurrection properly taken is the resurrection of the body Now John speaks of death properly taken and not of the other and of the resurrection properly taken and not of the other As appears by this that this resurrection is such to the godly first as it is to the wicked afterward which is a proper resurrection 3. We are to distinguish between death visible and invisible The first death visible is the death of the body And the first visible resurrection is the resurrection of the body Now the Apostle John speaks of death visible and of a resurrection visible and not invisible and therefore he hath it in a vision
visibly represented to him Object To do a thing with Christ doth not imply his personal presence with us but in Scripture phrase we may be said to do a thing with Christ which we either do for Christ or by his assistance or do a thing that Christ did before us though himself be not personally present with us As Rom. 8.18 If we suffer doth not imply that no man can suffer but be must have Christ personally present with him on the Earth to suffer with him No! that cannot be the meaning but we suffer with Christ though we be on the Earth and he in Heaven because we suffer for him and by his assistance and suffer the same things he suffered before us So this phrase of reigning with Christ doth not imply Christs personal abode with us but only the doing of a thing or enjoyment of a thing for Christs sake or the doing of that which he now doth though in another place or the doing of that which he did before us Answ For a man to do a thing with Christ before death doth not imply Christs personal presence with him in the doing of it but for a man to do a thing with Christ after death doth imply Christ is personally present with him at the doing of it As that very text quoted in the objection doth sufficiently declare viz. Ro. 8.17 If we suffer with him we shall be glorified with him the former clause if we suffer with him is spoken of a man before death and doth not imply that a man is personally present with him when he suffers But the latter clause we shall be glorified with him is meant of a man after death and doth imply that a man is personally present with him when he is glorified together with him So likewise for a man to live with Christ before death doth not imply the personal presence of Christ the reason is because before death we are absent from the Lord 2 Cor. 5.6 But for the Saints to live and reign with Christ after death yea after the resurrection of their bodies this doth imply Christ is personal present with them where they so reign and the reason is because after death they are ever with the Lord and never absent from him As the Scripture testifier John 14.3 That where I am there ye may be also John 17.24 Father I will that they also whom thou bast given me be with me where I am that they may behold my glory which thou hast given me Phil. 1.23 I desire to depart and to be with Christ 1 Thes 4.17 And so shall we ever be with the Lord. 2 Tim. 2.12 We shall also reign with him Therefore seeing the Saints are said to live and reign with Christ and are not Saints Militant or the Saints before death but Saints triumphant or Saints after death as hath appeared before it follows that Christ is personally present with them so living and reigning Object 8 This opinion dispeoples Heaven of all the antient glorious inhabitants thereof and that for no less then a thousand years togegether Ans 1 Are not the Angels the inhabitants of Heaven in the time of the thousand years and yet they shall be on the Earth somtime too John 1.52 Verily I say unto you hereafter you shall see Heaven open and the Angels of God ascending and DESCENDING upon the Son of man which words have a special reference unto the time of the thousand years when Christ shall be on the Earth 2. How many souls were in Heaven before Abel came thither So many shall there be when the thousand years begin and while they are 〈…〉 many shall be left in Heaven when 〈…〉 â—â—â—ement shall begin and be so 〈…〉 when the thousand years shall 〈…〉 and no more for they are one and 〈…〉 Object 9 This opinion implys a threefold coming of Christ the first when he came to take flesh the second when he comes to take receive and enter upon his kingdom the third when he shall come to judge to conclude and end the world Answ This opinion owns but two comings of Christ and as the Scripture so this opinion knows no more The first at his Incarnation The second at this Great day of Judgment the third I know nor for the thousand years are durante currente die judicii the day of Judgement continuing and running on His first coming 〈◊〉 but one and takes into it all neither the meaning of those texts nor can the world bring any such thing to pass 3. Both those forecited texts are to be understood with intermination Now God will have the thousand years to be a time of perfect and compleat intermination to the New Jerusalem or camp of the Saints For the Tabernacle of God shall be with them and God shall wipe away all tears from their eyes and there shall be among them no more death neither sorrow nor crying neither shall there be any more pain Rev. 2â—â—◠〈…〉 also be a time of far more perâ—â—◠〈…〉 intermination to the other 〈…〉 in a state of mortality and are 〈…〉 21.24 the. Nations that are saved and walk in the light of it then ever the sun saw or the people of God enjoyed before Now that those texts are to be as I said understood with intermination is manifest by that rest which sometime the Church had As Acts 9.31 Then had the Churches rest throughout all Judea and Galilee and Saâ—aâ—ia c. So also in Solomons time 1 Kings 4 25. whose peaceful time was a type of the peace rest and quiet we are speaking of we see what an abundance of quiet they injoyed for the text saith Judah anâ— Israel dwelt safely every man under his vine and under his figtree from Dan even to Beersheba all the days of Solomon It such were the peace of Solomon who was but a type what is like to be the peace of the Church under the antitype who is a King as of Righteousness so of peace as it is said of Melchizedeck another type 4. Tribulation is not essential to the Earth but accidental only and if Christ be pleased to make that a place of happiness to the saints which is now a place of misery let no mans eye be evil because Christs is good 5. What is meant by the Earth in this question Not the Earth unreformed and unrenewed but reformed and renewed as it shall be at the day of Judgement The former is a place of misery procured by the 〈◊〉 Adam the second is a place of happiness for that time procured by the second Adam Jesus Christ Object 12 The reign of this Saints everlasting in Heaven therefore it is not temporary upon the Earth as this opinion implys Math. 5.10 2 Tim. 4.18 Answ The reign of the Saints is in both places though not at one and the same time but at distinct and diverse times succeeding one another 1 If we speak of the time before the day of Judgment the souls of the
Saints departed are in Heaven and they live with Christ in blisse though as I have before proved not in perfect blisse and they shall there continue till the day of Judgement at the beginning whereof the thousand years begin and not before 2. If we speak of the time during the day of Judgement we say that the souls of the Saints shall remove from Heaven as Christ himself shall and be united to their bodies and shall remain with Christ on Earth till the preat day of Judgement be ended which ends not till the thousand years be also ended 3. If we speak of the time after the day of Judgâ—ment â—â—ended we say that the Saints shall remove from Earth to Heaven where they shall remain for ever with Christ Thus we see the reign of the Saints is at several times in both places Object 13 We read Exod. 34.30 That when Asron and all the children of Israel saw Moses behold the skin of his face shone end they were afraid to come nigh him Even so if the Saints should live again on the Earth with and in their glorified bodies we should do and be the like viz. affraid to come near them And so there could be no communion between their glorified bodies and ours Answ 1 Were not the bodies that the Angels had glorious bodies yet Abraham and Lot were not affraid to come nigh them Gen. 18.2 He ran to meet them So Gen. 19.2 2. Were not the bodies of Moses and Elias glorified bodies when they appeared to Christ on the Mount and yet the Disciples could endure their presence Matth. 17.4 3. Was not Christs body glorified after his Resurrection yet his Disciples could converse with him and he with them as the Evangelists declare Matth. 28. Marke 16. Luke 24. Iohn 20.21 All testifying the frequent appearing of Christ to his Discipler 4. As Moses put a veil over his face while he was talking with them so that his face did not offend them So the Saints can hide their glory is Christ did (a) Marke 16 12. Luk. 24.16 his resurrection so as that it shall not be offensive to the godly mortal saints And they can again manifest their glory at their pleasure so as it shall be a terror to the wicked Can we think that such a little filly creature as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nitedula or glow-worms shall at her pleasure withdraw or cause her pretty spark in the dark to glister and shall not those raised glorious Saints much more at their pleasure withdraw or cause their glory to appear as an occasion for either shall require Object 14 This opinion doth imply that in this visible Monarchy Christ shall change all worldly customs and pull down all kingly power and greatness how just soever and set up a new way of Government so as that there shall be no other Lords but as it is written Isai 2.11 and ver 17. And the loftinesse of man shall be bowed down and the haughtiness of men shall be made low and the Lord alone shall be exalted in that day Ans 1 I hope this is not the cause why great ones are so loth to hear of this opinion for the counsel of God shall stand and every jod and tittle of his word be fulfilled whether we believe is and they receive it yea or no. 2. We read 1 John 5.19 that the whole world lyeth in wickedness and if Christ should change the custome of this wicked world and set up better in their room and place why should any godly man be against that It is enough for the wicked of the World Luke 19.14 to say we will not have this man to reign over us 3. And if Christ shall take the Kingdoms of the world into his own hands he doth no man wrong herein for God hath made him heire of all things Heb. 1.2 and he is King of Kings Rev. 19.10 Therefore all Kings and Princes of the world must be content to resign their Crowns and Scepters into his hand and lay them down at hie feet when he calls for them as the four and twenty Elders did Rev. 4.10 4. Whereas it is said Christ shall put down all kingly power and greatness it is false if they mean to exclude the Saints thereby for the Saints shall live and reign with him And they shall be Priests of God and of Christ and shall reign a thousand years not in coordination with him but in subordination to him as the text implies Object 15 This opinion doth not only imply the Conversion which sozâ—e Divines have granted and beleived but which others have doubted the total reduction of the twelve tribes of Israel and Judah into their own Land again Answ Upon what grounds this can rationally be doubted I confess I see not For the Scripture seems to me very plain not only for their return or reduction in the general that it shall be so but also tells us many particulars about it 1. I say the Scripture tells us plainly in the general that it shall be so that they shall be brought into their own Land again For this see these Scriptures Isai 33.20 Look upon Zion the City of our solemnities thine eyes SHALL see Jerusalem a quiet habitation a tabernacle that shall not be taken down not one of the stakes thereof shall ever be removed neither shall any of the cores thereof be broken ver 17. thine eyes shall see the King viz. Christ in his beauty they shall behold the Land that is very far off v. ult And the inhabitant shall not say I am sick the people that â—wâ—l therein shall be forgiven their iniquity Jer. 31.27 28. Behold the days come saith the Lord that I will sow the house of Israel and the house of Judah with the seed of man and with the seed of beast And it shall come to pass that like as I have watched over their to pluck up and to break down and to throw down and to destroy and to afflict so wil I watch over them to build and to plant saith the Lord. And I will make a new Covenant with the house of Israel and with the house of Judah c. Read I pray you the rest and consider these expressions well I will thank any man to tell me and prove it when every jod and tittle of these and such like texts were since those Prophecies fulfilled If they have noâ— I am sure they shall for Christ the truth hath told me so Matt. 5.18 Verily I say unto you till Heaven and Earth passe one jot or one tittle shall in no wise passe from the Law till all be fulfilled But to go on see Ezek. 37.11 12. Then he said unto me son of man these bones are the whole house of Israel Behold they say our bones are dried and our hope is lost we are cut off for our parts Therefore Prophecy and say unto them this saith the Lord God behold O my people I will open your graves
Nations of them that are saved who are mortal and eat and drink and have Kings and Ordinances and marry and have children and their children are all taught of God And many will be converted to God within the thousand years all these walk in the light of the New Jerusalem and these Kings bring their glory and honour to it and take directions from it And then when the thousand years are ended comes the battel of Gog and Magog and the last and general Judgment then sounds the last Trumpet which is as I said before the Trumpet of consummation as the other was of the initiation of that great day and they that are then found alive shall be changed as before and Christ makes an end of his Kingdom after the separation sentence and execution delivering up the Kingdom to the father that God may be all in all thenceforth for ever This Answer if I be not deceived cuts the ham-strings of this objection if it self be good and there are but two things I think to be cleared to make it passeable 1. That the Rapture of the Saints 2. That the Trumpets are such as in this predication they are said to be a word therefore to these 1. This Rapture of the Saints that are alive at Christs coming must be I think in the beginning of the thousand years for they shall meet the Lord in the aire which cannot be meant of the end of the thousand years for then Christ is on the Earth with them so that although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first and then may admit a great distance of time as Mr. Mede saith in his first answer to this objection yet I see not how it can do so here And if as he saith in his fourth Answer this Rapture should be to preserve the Saints from that great Conflagration of the Earth and the works thereof 2 Pet. 3.10 that is also held to be in the beginning of the thousand years in the Armageddon battel before the New Heavens and New Earth And that this Rapture should be without their change and stating in immortality I think hardly any man will say for they are thenceforth ever with the Lord on Earth during the thousand years and in Heaven ever afterwards Ergo they neither marry nor multiplie nor die any more but are as the Angels and therefore are nore of the Nations that are said to be saved and walk in the light of the New Jerusalem Rev. 21.24 2. But the greatest question will be about the two Trumpets the one of initiation or inchoation of the thousand years the other of consummation in the end of the thousand years or rather some time after Rev. 20.9 to wit when Gog and Magog's attempts are over and their armies burnt with the fire that falls from Heaven and consumes them for then doth the last Trumpet sound Now that this is so I humbly offer what follows for the clearing of it 1. Because all the dead are said to be raised at the sound of the Trumpet now as we have already heard they are raised at two distinct different times therefore there must be two distinct and different trumpets for otherwise some should be raised with the sound of the trumpet and the rest without which I think hardly any man will affirm or grant 2. Because the text tells us 1 Thes 4.16 1 Cor. 15.52 of a trumpet and the last trumpet which seem to be distinguished one from another for the last trumpet must necessarily be understood in opposition to a former of the som kind and wheras some have taken this last trump to be the seventh Apocalyptick trumpet Rev. 11.15 and so called the last in opposition to the former six that cannot be because those are judicial trumpets but these are of another kind and have a distinct use and end from the former Object 18 Our Creed speaks but of one Resurrection not of two Answ 1 So the Creed speaks but of one forgiveness of sins not of two and yet one man hath his finnes forgiven before another so it speaks of but one eternal life not of two or ten or many yet one man enters into eternal life before another and indeed every man in his own order so that if there were as many eternal lives distinct one from another as there is orders or distinct times of entring into the same we must reckon not one or two or ten but many thousands so it is with the resurrection of the dead one man dies before another and one man riseth before another 2. The Church of Christ in her Primitive and purest state taught this without doubt that the resurrection of the body is but once and one and yet in these parts viz. of the just in their place and order then of the unjust after in their place and order or at the Apostle phraseth it 1 Cor. 15.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one in his own order 3. All men die but once yet all men do not die at once So all men rise but once yet all men do not rise at once but some at one time some at another 4. When we speak of the first and second resurrection of the body we mean it either of one body or of divers if but of one body there is but one resurrection and no more But if we speak of divers bodies whereof one sort is good the other bad and compare thâ—â— together and ask the question which 〈◊〉 rise first the Answer must be the good shâ—â—â— rise first and have their part in the first reâ—ur rection and the bad shall not arise until the second resurrection The rest of the dead lived not again till the one thousand years were ended Object 19 A spiritual resurrection is before the corporal and every soul riseth spiritually from the death of sin before he riseth corporally from the Grave therefore the spiritual resurrection is the first and the corporal resurrection from the Grave is the second Answ 1 If the spiritual resurrection be the first then why doth Paul say the dead in Christ shall rise first he should have said the dead in Christ shall rise second for a spiritual resuâ—â— rection was before it 2. Though a spiritual resurrection be in som sense before a corporal yet it is never called the first resurrection in all the Scripture that title belongs to the resurrection of the body and no other 3. We may distinguish in this case between a resurrection properly and improperly so called the first resurrection properly so called is of the body though a spiritual resurrection improperly and only analogically so called precede and go before it 4. The first resurrection is so called not abâ—olutely but comparatively and that not in reject of one body but divert bodies Take one and the same body as for instance Peters and ask the question what resurrection did befall him first a spiritual resurrection or a corporal the answer is a spiritual
placing the particle again so as it may have reference to the verb he saith as if it had been thus expressed And again he saith when he bringeth in his only c. But the words in the Greek as here is plain are otherwise placed then in our English Translation word for word they run thus But when again he bringeth his first begotten into the world he saith c. Again secondly for yield me but the ordinary liberty of construction and the words will run thus But when he bringeth again his only begotten into the world he saith c. Again namely in his second coming with a manifest respect to this Psalm And so very many interpret this Text in this psalm Loquitur hic inquit Ribera Com. in Heb. 1 6 de secundo Christi adventu cum ad judicandum veniet quae est secunda introductio in hunc mundum He speaketh saith Ribera in his Commentary on Heb. 1.6 of the second coming of Christ when he shall come to judge which is his second bringing into this world Primb inquit Chrysostomus introductus est Christus in Orbem per incarnationem passibilis mortalis iterum verè sive secundo gloriosus impassibilis die judicii Tunc enim filium quasi inaugurabit eumque mittet reipsâ in possessionem totius orbis terrâ—â—um ait Cornelius à Lapide Firstly saith Chrysostome Christ was brought into the world by his Incarnation passible and mortal but again or secondly glorious and impassible at the day of Judgment For then saith Cornelius à Lapide he will as it were inthrone the Son and send him in very deed into the possession of the whole earth Yea some that deny this reading and interpretation do yet confesse the words may be extended to that dignity and dominion which God shall give the Son over the whole world in that he hath made him heire of all things and given him the uttermost parts of the earth for his possession Psal 2.8 And the learned and godly Annotators on the English Bible deny not but that the words may be understood of Christs second coming as well as his first ¶ See also Psal 97.1 Where it is to be noted that though the Psalm be without a title not only in our English Bibles but also in our Hebrew Copies yet the LXX Interpreters either doubtless had then Copies in which this title was prefixed to the Psalm or else had received it by tradition and knew that the Psalme was fitted to that time and therefore they have prefixed this title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalmus David quando terraejus restituta est A Psalm of David when the earth is restored As if the whole Psalme were made and fitted to that time and truly he that will seriously reade and consider this Psalm wil see I think that time pointed at if not plainly deciphered and described Thus the Psalmist begins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord reigneth let the Earth reâ—oyce let the multitude of â—sles be glad thereof which words seem clear for the reigning of Christ in his second coming for the Psalmist speaks expresly in the following words of those things that precede it a fire goes before him and burns up all his enemies round about him c. with a clear and evident reference to the Aâ—mageddon battel and that conflagration which at that time shall burn up and consume his enemies Then to omit all other passages at the â— v he speaks plainly of the calling of the Jews or called at that time Zion heard and was glad and the daughtees of Judah reâ—oyced becauâ—e of thy Judgments O Loâ—d Again v 9. for thou Lord art high above all the earth thâ—n art exalted far above all Gods This hath never yet been but shall then be when he shall take to himself his great power and reign and all Nations shall serve and obey him Again that is clear v. 6. All the people see his glory And v. 7. worship him all ye gods Paul to the Hebrews in the place before cited puts this out of all doubt to be fulfilled in Christs second coming Heb. 1.6 worship him all ye Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All ye Gods is rendred by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All ye Angels which rendring the Apostle follows and approves And thus Arnobius interprets and applies this whole Psalm ¶ So Isa 49.8 I will give thee for a Covenant of the people to establish the Earth and to cause to inherit the desolate heritages namely in a spiritual manner in the restoring the Kingdom of Israel or in the restitution of all things at Christs second coming v. 9. That thou mayest say to the Prisoners Go forth and to them that are in darkness Shew your selves viz. in the resurrection of the just And v. 10 They shall not hunger nor thirst neither shall the heat of the Sun smite them for he that hath mercy on them shall lead them even by the Springs of water shall be guide them viz. after the destruction of Antichrist All which did begin somewhat to be fulfilled in Christs first coming but because they far exceed that mean and low condition of Christ here on earth therefore they shall be perfectly and compleatly fulfilled in Christs second coming and that upon earth after the final destruction of Antichrist at the sounding of the seventh Trumpet contemporary with which are the innumerable company of white-robed palm bearing Triumphers of all Nations Kindred and People Concerning whom the very same words of the Prophet are used and that in the same sense Rev 7.16 17. They shall hunger no more nor thirst any more neither shall the Sun light on them nor any heat For the Lamb which is in the midst of them shall feed them and lead them to living Feuntains of waters and wipe away all tears from their eyes See also Zach 9.10 And I will cut off the Charet from Ephreim and the Horse from JerusaleÌ„m and the battel-bowe shall be cut off and he shall speak pâ—ace unto the heathen and his dominion shall be from sâ—a even to sea and from the river even to the ends of the earth And chap. 13.2 And it shall come to passe in that day saith the Lord â—f Hosts that I will cut off the names of the idols out of the Land and they shall no more be remembred and also I will cause the Prophets and the unclean spirits to pass out of the Land And chap. 14.9 And the Lord shall be King over all the Earth and in that day shall be one Lord and his Name one viz in the day of the second coming of Christ I only name these Texts as being so clear and obvious that they need no Explication ¶ Also Mat 10.28 In the Regeneration when the Son of man shall sit upon the Throne of his glory ye shall sit upon Thrones judging i. e. governing the twelve Tribes of Israel Calvin understands these words de renovato Ecclesiae
statu of the renewed or restored slate of the Church And so do others of the new heavens and new earth spoken of 2. Pet. 3.13 And the world to come Heb 2.5 Others of the resurrection of the dead which Interpretation is approved by Paâ—eus also allowed by the learned Annotators on the Bible whose words upon the plaâ—e are theâ—e he meaneth that in the absolute renovation in the resurrection they should sit upon Thrones c. they that follow this sense reade the Text thus by an alteration of points Ye which have followed me shall in the Regeneration when the Son of man shall sit upon the Throne of his glory sit upon twelve Thrones judging c. The Syriac Version very much favours this both by reading so pointed and also in the Version of the wâ—rds for thus they turn it Amen dico vobis quod vos qui venistis post me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in seculo novo quum sedebit filius hominis c. Verily I say unto you that ye who have come after me in the new age when the Son of man shall fit c. The Persian hath it in novo mundo in the new world The Arabick in generatione ventura in the generation to come The Ethiopick in secunda generatione in the second generation All these secretly hint as Chrysostom well observes the Reign of Christ with his people when he comes out of his far Country to the ordering and management of his Kingdom See also Luke 1.32 The Lord SHALL give unto him the Throne of his father David These words I confesse have been interpreted by some of Christs spiritual reign in the hearts of his people without a personal But it seems to me that a spiritual without a personal should not be here meant For 1. David had no such reign himself nor Solomon his son nor any of his seed Yet we reade that Solomon his son did sit upon the Throne of David his father 1 Kings 2.12.24 And what man will say that by Throne is meant the spiritual reign of Solomon without a personal And if it be not to meant when it is spoken of Solomon why should any think it to be so meant when it is spoken of Christ 2. The spiritual reign of Christ belongs to him as he is God but to sit on the Throne of David belongs to him as man As Acts 2.30 Therefore David being a Prophet and knowing that God had sworn with an Oath to him that of the fruit of his loynes according to the flesh he would raise up Christ to sit on his Throne c. The Throne of David is one thing and his spiritual reign another 3. When Christ is called the Son of David as Mat. 22.42 no man will say that thereby is meant the Son of God No more ought any man to think that when Christ is said to sit on the Throne of David that thereby is meant the spiritual Throne of God For doubtlesse they are two distinct things 4. Christ did reign spiritually and that in the heart of Mary her self before this Prophesie was revealed to her But Christ did not at that time sit on the Throne of David but the Angel told her he should sit on the Throne of David hereafter And therefore this spiritual reign is one thing and the Throne of David another 5. The spiritual reign of Christ is in reference to spirituals But his sitting on the Throne of David is to order it with judgement and justice Isa 9 7. Of the increase of his Government and Peace there shall be no end upon the Throne of David and upon his Kingdom to order it and to stablish it with judgment and with justice from henceforth even for ever So Jer. 23.5 Behold the dayes come saith the Lord that I will raise unto David a righteous Branch and a King shall reign and prosper and shall execute judgement and justice in the Earth This seems to imply som other thing and matter 6. The Throne of David is peculiar to Christ alone and not common to all the three Persons But the spiritual reign of Christ in the hearts of men is common to all the three Persons and not peculiar to Christ alone Therefore the Throne of David is one thing and the spiritual reign of Christ another ¶ See also Mat. 20.20 21. Then came to him the Mother of Zebedees children with her sons worshipping him and desiring a certain thing of him viz. that her two sons might sit the one on his right hand the other on his left in his Kingdom Now what is meant by this Kingdom but the reign of Christ on earth Therefore they that be of this minde are of the same faith the Apostles were of but you will say was Christ of the same faith too I answer it will appear that he was if we well weigh his answer to this request v. 23. Jesus answered and said to sit on my right hand and on my left is not mine to give but it shall be given to them for whom it is prepared In which words we may observe what it is that Christ denies and what it is that he grants them Now that which Christ denies is contained in the first words to sit on my right hand and on my left is not mine to give i. e. without my fathers leave or it is not mine to give to every one that asks it or asked at that time or I have no Commission from my Father to give precedencies in my Kingdom to those that affect them But what is it that he grants that is contained in the next words But it shall be given to them for whom it is prepared of my Father In which words our Lord Jesus Christ seems plainly to insinuate and hint these three things 1. That such a Kingdom as they speak of is prepared of his Father namely a Kingdom on earth such as our Saviour had promised in the former chapter in which the twelve disciples should sit upon twelve Thrones judging c. And such a Kingdom they meant and their suit was for the first and second place in it 2. He grants that some shall sit on his right hand and on his left in his Kingdom 3. That it is appointed of his Father who those men shall be These seem clear ¶ See also Luke 19 12. A certain Nobleman went into a far countrey to receive for himself a Kingdom and to return Who is this Nobleman but Christ incarnate And what is meant by his going into a far countrey but his Ascension into Heaven And wherefore is he gone thither but to receive for himself a Kingdom Now where is this Kingdom to be Not in Heaven for when he hath received it he must return And what is meant by his return but his return to the Earth again to the Exercise Ordering and Government of his Kingdom For Job 19.25 He shall stand at the latter day upon the earth Zach. 13.4 And his feet shall stand in