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
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
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
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
But take we divers bodies whereof the one sort are just and the other wicked and compare them together and ask the question which of these shall rise first out of their Graves and the answer must be the just shal arise before the wicked And this the Scripture calls the first resurrection and the resurrection of the just opposed to the unjust Object 20 If the first resurrection be the resurrection of the body who hath part therein not the Saints in general for the Text speaks of Martyrs only and yet not the Martyrs only for then they only should be blessed which is false Answ The first resurrection is the resurrection of the body and all the Saints have part therin who in a sense are all Martyrs as well as those who are actually beheaded or killed for the Word of God See this more largely proved and cleared before But suppose it true that that text Rev. 30.4 speaks only of Martyrs which yet it doth not in a strict fence yet other texts speak of all the Saints and therefore the other Saints besides Martyrs are to be added to and counted in the number Zach. 14.5 And the Lord my God shall come and ALL the Saints with thee 1 Cor. 15.23 They that are Christs at his coming Not only Martyrs in a strict sense but they be they who they will so they belong to Christ they that are Christs at his coming 1 Thessal 3.13 At the coming of our Lord Jesus Christ with all his Saints 1 Thes 4.14 Even so them also which sleep in Jesus will God bring with him And John Rev. 5.9.10 speaking of the priveledg of the Church redeemed by Christs blood or rather they themseves speaking of it say thou hast redeemed us by thy blood out of every kindred and tongue and people and nation and hast made us unto our God Kings and Priests and we shall reign on the Earth It is not the priviledg of Martyrs only but of all the Saints who for the sake and cause of God are killed all the day long and are accounted as sheep for the slaughter and are slain if not in effect yet in affection and accounted as the off-scouring of all things But thus I have briefly endeavoured to remove twenty ordinary and common Objections which lying in the way have been an occasion to keep some off from giving any heartâ— entertainment to this truth It may be some will blame me for dwelling so long in so short a tract on objections but I did it because I know men that are not perswaded of the truth in hand will raise many Others perhaps will think of some that I have not named but yet I hope an answer may be picked out of what hath been said to them that may be further objected I have now only a few things more in so many words to hint and I shall conclude leaving the whole to the censure of the Church and people of God Note we therefore that the resurrection of the just in the morning of the day of Judgement or beginning of the thousand years is called the first resurrection not simply and absolutely as if no other corporal resurrection had gone before it but the first secundum quid because it is the first to the thousand years reign and the first in order to the second which will be universal of all the rest of the dead in the last Judgment properly and strictly so called So here are as it were a determination of two resurrections differing not specie in kind but only tempore gradu in time and degree Specie in kind it is but one resurrection only of which we say in our Creed I believe the resurrection not resurrections for â—â—ough we hold two degrees or two times of rising again from the dead yet we beleev both making but one but one resurrection For we believe at the resurrection of Christ som Saints did rise again and yet we hold no more but one resurrection Mat. 27.52 Yet without doubt the Greek Article twice repeated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this that resurrection that first hath a singular emphasis to demonstrate some first resurrection known and spoken of in the writings of the Prophets and Apostles Of this resurrection of the just Isaiah seems to speak Isa 26.14 They are dead they shall not live they are deceased they shall not rise Where vivere it the same with resurgere and it is meant of the non-resurrection of the unjust i. e. in that resurrection and therefore it is said on the contrary and by way of opposition vers 19. Thy dead men shall live together with my dead body shall they arise Awake and sing ye that dwell in dust the earth shall cast out her dead Here these dead say the Annotators on the Bible are distinguished from those dead before spoken of ver 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vivent mortui tui sicut cadaver meum resurgent and are to be referred to the first resurrection or the resurrection of life as it is phrased John 5.29 That is peculiar to the faithful and opposed to that ver 14. Thy dead men shall not live c. They that interpret this of an Allegorical resurrection depart from the literal sense without need or cause contrary to the rule of any true and genuine interpretation See also Jer. 31.15 Rachel weeping for her children because they are not that is because they are killed it follows ver 17. there is host in thine end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in novissimo tuo saith the Lord that thy children shall come again into their own border viz being raised again from the dead for it is irrational to interpret this comfort of any others then of these concerning whom the Lamentation and mourning did arise and grow So Ezek. 37.12 13. Therefore prophesie and say unto them thus saith the Lord God behold O my people I will open your graves and cause you to come up out of your graves and bâ—ing you into the Land of Israel And ye shall know that I am the Lord when I have opened your graves O my people and brought you up out of your graves And shall put my Spirit into you and ye shall live and I shall place you in your own Land then shall ye know that I the Lord have spoken it and performed it saith the Lord See the whole text and context it is very full and patt to our present purpose without any interpretation at all Dan. 12.2 Many of them that sleep in the dust shall awake some to everlasting life and some to everlasting shame and contempt That is the just to life eternal in the first resurrection and the unjust to everlasting shame and contempt in the second resurrection Yea Paul himself declares this first resurrection 1 Thes 4.16 The dead in Christ shall rise first The vulgar translation hath the word primi but the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primum but it comes all to one And
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
Thy two horns indeed made the world to take thee for a Lamb Rev. 13.11 but thy speech against the Saints was alwaies like a Dragon Therefore full well art thou cast into Rev. 19.20 the Lake of fire for ever as thine own dung to perish though thy branches shot up to Heaven and thy roots down as low as Hell yet the Saints now do reign and rejoyce in thy ruine II. Satan also is Rev. 20.2 now chained up and imprisoned in the pit That 1 Pet. 5.8 roaring Lyon who went about seeking by what means or whom he might devoure O! happy time when Lyons lye in chains and the Dragons dwelling is in the deep III. Moreover now there is a perfect and compleat end of all godless Governours who did alwaies oppress disquiet and vex the Church and Spouse of Christ God then Rev. 11.18 destroys all those that destroy the Earth Yea then and in that day shall our â—ord Jesus Christ the Lamb and the Lyon of the Tribe of Judah the Spouse and husband of his Church the Lord of Lords and King of Kings who at the first went out conquering and to conquer who did before hand signifie all these things to his servants by his Angel take to himself his great power and reign and let the Nations be as angry as they will or can yet in despite of all their fury he shall give rewards unto his servants the Prophets and to his Saints and to them that fear his Name both small and great Then Rev. 19.6 shall the Lord God Omnipotent reign with the shoutings and Hallelujahs of his Elect. Yea the Saints shall sit on Thrones 1 Cor. 6.2 Dan. 7.22.27 Matth. 19.28 and judge the World This well may stain the beauty and dazel the glory of all Earthly powers For then Isa 24.23 the Moon shall be confounded and the Sun ashamed when the Lord of Hosts shall reign in Mount Zion and in Jerusalem and before his Ancients gloriously Then shall Righteousness run up and down and be as a mighty stream IV. Moreover then will be a lasting peace and wars shall cease to the ends of the Earth when Christ the Prince of peace shall sway the Scepter judging amongst many Nations and rebuking many people Then shall their swords be beaten into plow-shares and their Speares into pruning books Nation shall not lift up sword against Nation nor shall they learn war any more Isai 2.4 In that day saith God Hos 2.18 I will break the Bow and the Sword and the Battle ax out of the Earth and I will make them to lye down safely Peace before had been full oft desired but 't will be then compleatly attained V. Also then will all persecution be brought to an end and cease Then the envy of Ephraim shall depart and the Adversaries of Judah shall be cut off Ephraim shall not envy Judah and Judah shall not envy Ephraim Isa 11.13 Ezek 28.24 And there shall be no more a pricking Bryer unto the house of Israel nor any grieving thorn of all that are round about them that despised them See also Ezek. 28.25 and 26. then Christ weeds out of his Kingdom all things that offend and them that do iniquity For it is a righteous thing with him to render tribulation to them that trouble his Church and to them that are troubled rest 2 Thes 1.7 VI. Then likewise will be an and of all oppression For who is left to oppress the Beast and false prophet they are gone the Dragon is bound all wicked men are now under the Hatches and laid at Christs footstool Violence shall no more be heard in her Land wasting nor destruction within her borders Isa 54.14 Ezek. 45.8 My Princes shall no more oppress my people they shall be far from oppression The New Heavens and New Earth is a place wherein dwells righteousnesse Psal 72.2 He shall judge the people with Righteousnesse and the poor with Judgment v 4. He shall judge the poor of the people he shall save the children of the needy and shall break in pleces the oppressor VII At that day also and in that time there shall not be any that shall hurt or harm one beast shall no more hurt another nor one man his fellow For Isa 11.6 7 8 9. the wolf shall also dwell with the Lamb and the Leopard shall lie down with the Kid and the Calf and the young Lion and the Fatling together and a little child shall lead them And the Cow and the Bear shall feed their young ones shall lie down together and the Lion shall cat straw like the Ox. And the sucking childe shall play on the hole of the Asp And the weaned childe shall put his hand on the Cockatrice den They shall not hurt nor destroy in all my holy Mountain Understand we this of men or Boasts and neither shall be hurtful or offensive each to other but great agreement will be among them And this some understand to be the meaning of the Apostle Rom. 8.19 20 21. in which words these four following things seem to be observable viz. 1. That now the creature is under the bondage of corruption that is prone and apt to devour destroy and make a prey one of another 2. That the creature hereafter shall be delivered from that bondage that is they shall not as heretofore hurt and destroy one another 3. That there shall be a time when the sons of God shall have a glorious liberty that is they shall not hurt one another nor receive hurt from any 4. That the creatures in their kind shall partake of their liberty and they shall not be hurtful one to another but live in peace and quietnesse VIII Moreover then shall be an end of fear terrour and dread For they shall no more be a prey to the Heathen neither shall the Beast of the Land devour them but they shall dwell safely and none shall make them afraid Isa 54.14 In righteousnesse saith the Prophet shalt thou be established thou shalt be far from oppression for thou shal not fear And from terrour for it shall not come near thee Jer. 30 10. Therefore fear thou not O my servant Jacob saith the Lord neither be dismayed O Israel for lo I will save thee from far and thy seed from the land of their captivity and Jacob shall return and be in rest and be quiet and none shall make him afraid IX Lastly this will be a time of such purity and holinesse of the fear of the Lord and righteousnesse as never was nor will be till that time This will make it to be Millennium aureum or oureum seculum It will be a golden day and Age indeed for the holy City the New Jerusalem that City of gold and pearl mentioned Rev. 21. doth contemporate and synchronize with the thousand years as might be abundantly proved if Reverend Mede had not done it to my hand so that it would but be act a agere which I intend not This will be