came and should have reigned his time appointed Forasmuch as Daniel had foretold it should be so and that his destruction should be at the Son of mans appearing in the Clouds whose appearing therefore was not to be till then This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in St. Paul whom the Lord saith he shall destroy at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his coming Daniels wicked horn or Beast acting in the wicked horn is St. Pauls man of sin as the Church from her Infancy hath understood and always interpreted it But to go on while this Judgment cites and when it had destroyed the fourth Beast the Son of man which comes in the Clouds receives Dominion and Glory and a Kingdom that all People Nations and Languages should serve and obey him ver 4. which Kingdom is thrice explained afterwards to be the Kingdom of the Saints of the most High ver 18. These four Beasts saith the Angel are four Kings which shall arise But viz when they have finished their course the Saints of the most High shall take the Kingdom c. And again ver 21. the wicked Horn prevailed until the time come that the Saints possessed the Kingdom Again ver 27. when the fourth Beast reigning in the wicked Horn was destroyed the Kingdom and Dominion and the greatness of the Kingdom under the whole Heaven shall be given to the people of the Saints of the most High Now these Grounds being thus laid I argue as followeth The Kingdom of the Son of man and of the Saints of the most High in Daniel begins when the Great Judgment sits The Kingdom in the Apocalypse chap. 20.4 wherein the Saints reign with Christ a thousand years is the same with the Kingdom of the Son of man and the Saints of the most High in the Prophet Daniel Ergo it also begins at the Great Judgement That the Kingdom in Daniel and that of a thousand years in the Apocalypse are one and the same Kingdom plainly and evidently appears thus First because they began ab eodim termino from the same Epocha or beginning namely at the destruction of the fourth Beast That in Daniel when the Beast then ruling in the wicked horn was slain and his body destroyed and given to the burning flame Dan. 7.11 22 27. That in the Apocalypse when the Beast and false prophet the wicked horn in Daniel were taken and both cast alive into the lake of fire burning with brimstone Rev. 19.20 Secondly because St. John begins the Regnum or Kingdom of a thousand years from the same Session of Judgment described in Daniel as appears by his parallel expression borrowed from thence St. John saith ch 20. Ver. 4. I saw thrones and they sate upon them And Judgment was given unto them Daniel saith ch 7. Ver. 4. I beheld till the thrones were pitched down and the Judgment i. e. Judices set 22. And Judgment was given to the Saints of the most High And the Saints lived and reigned with Christ a thousand years And the Saints possessed the Kingdom viz. with the Son of man who came in the clouds Now if it be sufficiently proved that the one thousand years begin with the Day of Judgment it will appear further out of the Apocalypse that the Judgment is not consummate till they be ended for Gog and Magogs destruction and the universal resurrection is not till then Therefore the whole one thousand years is included in that great Day of Judgment But thus much may suffice to have spoken by way of Explication to that Mother Text in the Old Testament the which I have so called because hence it will follow quasi consectarium quoddam de interpretatione aliorum Scripturae locorum huc pertinentium that whatsoever Scripture speaks of a Kingdom of Christ to be at his second appearing or at the destruction of Antichrist must needs be the same which Daniel saw should be at that time and so consequently be the Kingdom of a thousand years which the Apocalypse includes between the beginning and consummation of the Great Judgment All of them also have a likenesse and are referred to this Yea our Saviour calls himself so frequently the Son of man because Daniel so called him in this Vision of the Great Judgment and to teach us that we are to look for the accomplishment of what is there prophesied of in himself I had now done with this Text but that I have perceived by some Conferences I have had with some Reverend Divines that it is needful to answer an Objection which hath bin started in opposition to all that hath been said Object Daniel say some who with Dr. Willes and others take this wicked horn to be meant of Antiochus Epiphanes shews not the Roman Monarchies persecution of the Church and the fall of the same Monarchy For If the Roman Empires persecuting the Saints and the fall of the Empire were not revealed till Christ revealed them to John in the Apocalypse then Daniel revealed them not But the Roman Empires persecution and fall were not revealed till Christ revealed them to St. John in the Apocalypse Ergo Daniel revealed them not The Major Proposition say they is clear The Minor is thus proved The Romans persecuting the Saints and their fall is revealed in the little Book Apoc. 5 c. by opening seven Seals and blowing seven Trumpets all concerning and respecting seven-headed Rome And none were able to open the Seals of this Book till Christ opened them to St. John Therefore the Roman Empires persecution and their fall were revealed to none before Christ revealed them to St. John The former part of the Antecedent is granted by all Interpreters of the Apocalypse The latter part is clear in the Text Apoc. 5.3 None was able to open the Book None in Heaven or Earth or under the Earth to make the speech more empharical Paul who delivered to his Hearers all the Counsel of God could have preached the persecutions of the Roman Empire to his Hearers from Daniel if Daniel had in his Visions opened them This contains the strength of what I have been opposed withal in reference to the Exposition of this Text the which I came now to make this Answer to it Ans 1 The Roman Empire to be the fourth Kingdom of Daniel was believed by the Church of Israel both before and in our Saviours time received by the Disciples of the Apostles Vide Jonathen Ben Vziel Chald. Paraph l. 4. of Esdras Just Mart. Ireneus and the whole Christian Church for the first 400 years without any known contradiction And I confess having so good ground in Scripture it is with me tantùm non articulus fidei almost an Article â—f faith For the four Monarchies of the World in Daniel are twice revealed first to Nebuchadnezzar in a glorious Image of four sundry Metals Dan. 2. Secondly to Daniel himself in a Vision of four diverse Beasts arising out of the Sea Dan 7. The intent of
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
foretels these two things amongst others viz. 1. The Computing by the Year of our Lord that should be for in the dayes of John and in the Ages immediately following they did not account by the Year of the Lord but many other wayes of Account anciently were used Dionysius the less about the Year 532 after Christ did begin to compute by the Year of our Lord and that way of Computation came not into use vulgarly till many years after So that if this should be the meaning of the Number of the Beast then the Spirit doth foretel this way of accounting by the Years of our Lord which was not at that time in use 2. If this were the meaning of the Number of the Beast then the Spirit also doth predict what shall be the year of Romes Ruine to wit the year that shall be or shall be called 666. respecting the common and vulgar account of all Nations at that time But if the beginning of the fourty and two months be rightly fixed upon or about the year 410 as is before hinted And if also there be a loss of four years in our Chronological Accompts according to the Computation of Helvicus and Bishop Vsher and these Cantabrigiâ—ns who affirm it then Romes Ruine indeed is likely and very probabâ—y to fall out and be in the Year 1666. or not very long after that time But if instead of helping us into the way they have led us out of it and told us that we mistake when they themselves are deceived then Rome's destruction is most likely to fall out anno 1670. or thereabouts But this is all I shall trouble the Reader with in reference to the second period or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or last times which was the period of the Beast The Millennium Great Judgment or Reign of Christ. I Come now in the second place to that which I chiefly intend to speak to viz. to treat of the Millennium or the Great Judgment in the Compass whereof Christ and his Saints reign together a thousand years I must confess in the words of Pareus Pareus Com. on Apoc. cap. 20. Haec explicare satcor me trepidè aggredi That I was somwhat afraid to adventure upon the handling of these things Because what I conceive to be the genuine sense and meaning of those Scriptures which treat of this subject and the minde of God herein is laden with many and inveterate prejudices partly by the long disuse and crying down of what was formerly received by Orthodox Antiquity and partly because of the many fopperies if not worse which have bin tacked to the truth So that I shall herein dissent from many who yet profess the same things in the general It being I hope my design to free the truth from errours and falsities which have a long time hung upon it But these I am willing to dissent from I fear far more lest I should not agree in opinion with many worthy pious and grave Divines from whom I am very unwilling in the least to depart But if I may not have the assent of all such as yet having notwithstanding many famous lights as Justin Martyr Irenaeus Tertullian Piscator Alstedius Mede Dr. Twisse Archer Holmes Tilling-hast cum multis aliis to walk in the same path and lead me the way I shall follow their steps so far as I may beseeching the Reader to pardon me if now and then he see me step aside I will promise to be as careful and circumspect as God shall help me let me have the Readers charity The Mother-text of Scripture whence the Church of the Jewes did ground the name and expectation of the Great Day of Judgment with the circumstances thereto belonging and wherunto almost all the descriptions and expressions thereof in the New Testament have reference is that Vision of the seventh of Daniel of a Session of Judgment when the fourth Beast came to be destroyed where this great Assizes is represented after the manner of the great Synedrion or Consistory of Israel wherein the Pater Judicâ—i had his Assessores sitting upon Seats semi-circle-wise before him from his right hand to his left I beheld saith Daniel ver 9. till the Thrones or Seats were pitch a down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vutg Lat. Donec throni positi sunt not thrown down as our late English hath it but pitched down namely for the Senators to sit upon and the Ancient of dayes that is the Pater Consistâ—rii did sit c. And subaud I beheld till the Judgment was per that is the whole Sanhiâ—rim and the Books were opened c. Here we see both the form of Judgment delivered and the name of Judgement expressed which is afterward yet twice more repeated first in the amplification of the tyrannie of the wicked horn ver 21 22. which is said to be continued till the Ancient of dayes came and Judgment was given to the Saints of the most High that is Potestas judicandi ipsis sacte The power of judging was made over to them And the second time in the Angels-Interpretation v 26. But the Judgment shall sit and they shall take away the domâ—â—ion to consume and destroy to the end From this description it came that the Jews gave to the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dies judicii dies judicii magni the Day of Judgment and the great Day of Judgment whence in the Epistle of St. Jude ver 6. It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Judgment of the Great Day A far greater then any horary even a Millenary Day as shall more plainly afterwards Deo adjuvante be evinced and proved From the same description they learned that the destruction then to be should be by fire because it is said v. 9. His Throne was a fiery Flame and his wheels burning A fitrie stream issued and came forth before him And v. 11. the Beast was slain and his body destroyed and given to the burning flame From the same Fountain are derived those expressions in the Gospel where this day is intimated or described As the Son of man shall come in the Clouds of Heaven The Son of man shall come in the glory of his Father with his holy Angels Forasmuch as it is said here Thousand thousands ministred unto him c. And that Daniel saw one like the Son of man coming with the Clouds And he came to the Ancient of dayes and they brought or place him near him c. Hence Paul learned that the Saints should judge the world because it is said That many Thrones were set and ver 22. by way of Exposition That the Judgment was given to the Saints of the most High c. Hence the same Apostle learned also to confute the false fear of the Thessalonians That the day of Christs second coming was then at hand because that day could not be till the man of sin were first
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
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
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