Chapter XI: Book IV (2)

But Dr. _Hammond_, a learned and worthy Divine, (but one that loves to contract and cramp the Sense of Prophecies) making this first Resurrection allegorical, applies it not to single Persons, but to the State of the Church in general: The Christian Church, he says, shall have a Resurrection for a Thousand Years; that is, shall rise out of Persecution, be in a prosperous Condition, and an undisturbed Profession of the true Religion, for so long a Time. But this agrees with the Prophecy as little as the former; if it be a State of the Church in general, and of the Church then in being, why is this Resurrection apply’d to the Martyrs? Why are they said to rise; seeing the State they liv’d in, was a troublesome State of the Church, and it would be no Happiness to have that reviv’d again? Then as to the Time of this Resurrection of the Church, where will you fix it? The Prophet _Daniel_ places this Reign of Christ, at, or after the Dissolution of the fourth Monarchy; and Saint _John_ places it a Thousand Years before the last Day of Judgment. How will you adjust the allegorical Resurrection of the Church to these Limits? Or if, in point of Time, you was free, as to Prophecy, yet how would you adjust it to History? Where will you take these Thousand Years of Happiness and Prosperity to the Church? These Authors suppose them past, and therefore must begin them either from the first Times of the Gospel, or from the Time of _Constantine_. Under the first Ages of the Gospel, were, you know, the great Persecutions by the _Heathen_ Emperors; could those be call’d the Reign of Christ and of his Saints? Was Satan then bound? Or was this _Epocha_ but a thousand Years before the Day of Judgment? And if you begin this Resurrection of the Church from the Days of _Constantine_, when the Empire became Christian, how will you reckon a thousand Years from that Time, for the Continuance of the Church in _Peace_ and _Purity_? For the Reign of Christ and of his Saints must necessarily imply both those Characters. Besides, who are the _rest of the Dead_, (ver. 5.) that lived after the Expiration of those thousand Years, if they began at _Constantine_? And why is not the second Resurrection and the Day of Judgment yet come? Lastly, you ought to be tender of interpreting the first Resurrection in an allegorical Sense, lest you expose the second Resurrection to be made an Allegory also.

To conclude; The Words of the Text are plain and express for a literal Resurrection, as to the first, as well as the second; and there is no allegorical Interpretation that I know of, that will hold through all the Particulars of the Text, consistently with it self and with History. And when we shall have proved this future Kingdom of Christ from other Places of the _Apocalypse_, and of Holy Writ, you will the more easily admit the literal Sense of this Place; which, you know, according to the receiv’d Rule of Interpreters, is never to be quitted or forsaken, without Necessity: But when I speak of confirming this Doctrine from other Passages of Scripture, I do not mean as to that definite Time of a _Thousand Years_, for that is no where else mention’d in the _Apocalypse_, or in Scripture, that I know of; and seems to be mention’d here, in this Close of all Things, to mind us of that Type that was propos’d in the Beginning of all Things, _of six Days and a Sabbath_; whereof each Day comprehends a Thousand Years, and the _Sabbath_, which is the _Millennial State_, hath its Thousand; according to the known Prophecy of _Elias_, Book III. Ch. v. which, as I told you before, was not only receiv’d among the _Jews_, but also own’d by very many of the Christian Fathers.

To proceed therefore to other Parts of St. _John’s_ Prophecies, that set forth this Kingdom of Christ; the Vision of the _Seven Trumpets_ is one of the most remarkable in the _Apocalypse_; and the Seventh Trumpet, which plainly reaches to the End of the World, and the Resurrection of the Dead, opens the Scene to the _Millennium_; hear the Sound of it, Ch. xi. 15, 16, 17, 18. _The seventh Angel sounded, and there were great Voices in Heaven, saying, The Kingdoms of this World are become the Kingdoms of our Lord, and of his Christ, and he shall reign for ever and ever. And the four and twenty Elders, which sat before God on their Seats, fell upon their Faces, and worshipped God; saying, we give thee Thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great Power, and hast reigned. And the Nations were angry, and thy Wrath is come, and the Time of the Dead, that they should be judged, and that thou shouldest give Reward unto thy Servants the Prophets, and to the Saints, and them that fear thy Name, small and great, and shouldest destroy them that destroy the Earth_, &c. This is manifestly the Kingdom of Christ; and with this is joined the Resurrection of the Dead, and the rewarding of the suffering Prophets and Saints, as in the xxth _Chapter_. This is that _Mystery of God that was to be finished in the Days of the Voice of the seventh Angel_, as is said in the xxth Chap. ver. 7. _As he hath declared to his Servants the Prophets_; namely, the Mystery of this Kingdom, which was foretold by the Prophets of the _Old Testament_, and more especially by _Daniel_, as we shall see hereafter.

The _new Jerusalem_ (as it is set down, _Apoc._ xxi. 2, 3, 4, 5, 6, 7.) is another Instance or Image of this Kingdom of Christ. And the _Palm-bearing Company_, Chap. vii. 9, _&c._ are some of the Martyrs that shall enjoy it. They are plainly describ’d there as Christian Martyrs; (_ver._ 14.) and their Reward, or the State of Happiness they are to enjoy, (ver. 15, 16, 17.) is the same with that of the Inhabitants of the _new Jerusalem_, Ch. xxi. 2, 3, 4, _&c._ as, upon comparing those two Places, will easily appear. Farthermore, at the Opening of the _Seals_, Chap. v. which is another principal Vision, and reaches to the End of the World, there is a Prospect given us of this Kingdom of Christ, and of that Reward of his Saints. For when they sing the new Song to the Lamb, (_ver._ 9, 10.) they say, _Thou art worthy to take the Book, and to open the Seals thereof; for thou wast slain and hast redeemed us to God, by thy Blood; and hast made us into our God Kings and Priests, and we shall reign on the Earth._ This must be the same State, and the same Thousand-Years-Reign mention’d in the xxth _Chap._ where ’tis said, (_Ver._ 6.) the Partakers of it _shall be Priests of God, and of Christ, and shall reign with him a Thousand Years_.

Another completory Vision, that extends it self to the End of the World, is that of the _Seven Vials_, Chap. xv. and xvi. And as at the Opening of the Seals, so at the pouring out the Vials, a triumphal Song is sung, and ’tis call’d the _Song of Moses and of the Lamb_, Ch. xv. 3. ’Tis plainly a Song of Thanksgiving for a Deliverance, but I do not look upon this Deliverance as already wrought, before the pouring out of the Vials, tho’ it be plac’d before them; as often the grand Design and Issue of a Vision is plac’d at the Beginning: It is wrought by the Vials themselves, and by their Effusion, and therefore upon the pouring out of the last Vial, the Voice came out of the Temple of Heaven, from the Throne, saying, _Consummatum est_; _It is done_, Ch. xvi. 17. Now the Deliverance is wrought, now the Work is at an End; or, _the Mystery of God is finished_, as the Phrase was before, concerning the 7th Trumpet, _Chap._ x. 7. You see therefore this terminates upon the same Time, and consequently upon the same State, of the _Millennium_; and that they are the same Persons that triumph here, and reign there, _Chap._ xx. you may see by the same Characters given to both of them, _Ch._ xv. 2. Here, those that triumph, are said _to have gotten the Victory_ over the Beast, and over his Image, _and over his Mark, and over the Number of his Name_, Ch. xx. 4. And there, those that reign with Christ, are said to be those _that had not worshiped the Beast, neither his Image, neither had received his Mark upon their Foreheads, or in their Hands_. These are the same Persons therefore, triumphing over the same Enemies, and enjoying the same Reward.

And you shall seldom find any _Doxology_ or _Hallelujah_ in the _Apocalypse_, but ’tis in Prospect of the Kingdom of Christ, and the Millennial State: This is still the Burthen of the sacred Song, the Complement of every grand Vision, and the Life and Strength of the whole System of Prophecies in that Book: Even those _Hallelujahs_ that are sung at the Destruction of _Babylon_, in the xixth Chapter, _ver._ 6, 7. are rais’d upon the succeeding State, _the Reign of Christ_. For the Text says, _And I heard as it were a Voice of a great Multitude, and as the Voice of many Waters, and as the Voice of mighty Thunders, saying, Hallelujah_: FOR THE LORD GOD OMNIPOTENT REIGNETH. _Let us be glad and rejoyce, and give Honour to him_: FOR THE MARRIAGE OF THE LAMB IS COME, AND HIS WIFE HATH MADE HER SELF READY. This appears plainly to be the _new Jerusalem_, if you consult the 21st _Ch. ver. 2. And I _John_ saw the Holy City, new _Jerusalem,_ coming down from God out of Heaven_, PREPARED AS A BRIDE ADORNED FOR HER HUSBAND. ’Tis, no doubt, the same Bride and Bridegroom, in both Places; the same Marriage or Preparations for Marriage, which are compleated in the Millennial Bliss, in the Kingdom of Christ and of his Saints.

I must beg your patience a little longer, in pursuing this Argument throughout the _Apocalypse_; As towards the latter End of St. _John_’s Revelation, this Kingdom of Christ shines out in a more full Glory; so there are the Dawnings of it in the very Beginning and Entrance into his Prophecies. As at the Beginning of a Poem, we have commonly, in a few Words, the Design of the Work, in like Manner Ch. i. 5, 6. St. _John_ makes this Preface to his Prophecies, _From Jesus Christ, who is the faithful Witness, the first begotten of the Dead, and the Prince of the Kings of the Earth; unto him that loved us, and washed us from our Sins in his own Blood; and hath made us Kings and Priests unto God and his Father; to him be Glory and Dominion for ever and ever, Amen. Behold, he cometh in the Clouds, &c._ In this Prologue the grand Argument is pointed at, and that happy Catastrophe and last Scene, which is to crown the Work, the Reign of Christ and of his Saints at his second Coming. He hath _made us Kings and Priests unto God_; this is always the Characteristick of those that are to enjoy the Millennial Happiness, as you may see at the Opening of the Seals, Ch. v. 10. and in the Sons of the _first Resurrection_, Ch. xx. 6. And this being joined to the Coming of our Saviour, puts it still more out of Doubt. That Expression also, of being _washed from our Sins in his Blood_, is repeated again both at the Opening of the Seals, _chap. v. 9._ and in the _Palm-bearing_ Company, _chap. vii. 14._ both which Places we have cited before, as referring to the Millennial State.

Give me Leave to add farther, that as in this general Preface, so also in the introductory Visions of the _seven Churches_, there are, covertly or expresly, in the Conclusion of each, glances upon the _Millennium_; as in the first to _Ephesus_, the Prophet concludes, _chap. ii. 7._ _He that hath an Ear, let him hear, what the Spirit says to the Churches_: TO HIM THAT OVERCOMETH, WILL I GIVE TO EAT OF THE TREE OF LIFE, WHICH IS IN THE MIDST OF THE PARADISE OF GOD. This is the Millennial Happiness which is promised to the Conqueror; as we noted before concerning that Phrase. In like manner in the second to _Smyrna_, he concludes, _chap. ii. 11._ _He that overcometh, shall not be hurt of the second Death._ This implies, he shall be Partaker of the _first Resurrection_, for that’s the Thing understood; as you may see plainly by their being joyn’d in the _xxth Chapter ver. 6._ _Blessed and holy is he that hath Part in the first Resurrection; on such the second Death hath no Power, but they shall be Priests of God and of Christ, and shall reign with him a thousand Years._ In the third to _Pergamus_, the Promise is, _chap. ii. 7._ _To eat of the hidden Manna, to have a white Stone, and a new Name written in it_: But seeing the Prophet adds, _which no Man knoweth, saving he that receiveth it_, we will not presume to interpret that new State, whatsoever it is, _chap. ii. 26, 27._ In _Thyatira_, the Reward is, _To have Power over the Nations_, and to have the Morning Star; which is to reign with Christ, who is the Morning Star, in his Millennial Empire: Both these Phrases being us’d in that Sense in the Close of this Book, Ch. iii. 5. In Sardis the Promise is, _To be cloathed in white Raiment, and not to be blotted out of the Book of Life_. And you see afterwards the _Palme bearing_ Company are cloathed in _white Robes_, Ch. vii. 9, 14. and those that are admitted into the _new Jerusalem_, Chap. iii. 12. are such as are _written in the Lamb’s Book of Life_, Ch. xxi. 27. Then as to Philadelphia, the Reward promised there does openly mark the Millennial State, by the _City of God_; _new Jerusalem which cometh down out of Heaven from God_, compar’d with Ch. xxi. 2. Lastly, to the Church of _Laodicea_ is said, Ch. iii. 21. _To him that overcometh will I grant to sit with me in my Throne._ And that is the usual Phrase to express the Dignity of those that reign with Christ, in his Millennial Kingdom; as you may see, _Apoc. xx. 4._ _Matt. xix. 28._ _Dan. vii. 9, 13, 14._ So all these Promises to the Churches aim at one and the same thing, and terminate upon the same Point: ’Tis the same Reward express’d in different Ways; and seeing it is still fix’d upon a Victory, and appropriated to those that overcome, it does the more easily carry our Thoughts to the _Millennium_, which is the proper Reward of Victors, that is, of Martyrs and Confessors.

Thus you see how this Notion and Mystery of the Millennial Kingdom of Christ, does both begin and End the _Apocalypse_, and run thorough all its Parts, as the Soul of that Body of Prophecies; a Spirit or Ferment that actuates the whole Mass. And if we could thoroughly understand that illustrious Scene, at the Opening of this Apocalyptical Theatre in the ivth and vth _Chapter_, I do not doubt but we should find it a Representation of the Majesty of our Saviour in the Glory of his future Kingdom; but I dare not venture upon the Explication of it, there are so many Things of Difficulty, and dubious Interpretation, coucht under those Schemes. Wherefore having made these Observations upon the Prophecies of St. _John_, we will now add to them some Reflections upon the Prophecies of _Daniel_: that by the Agreement and Concurrence of these two great Witnesses, the Conclusion we pretend to prove, may be fully established.

In the Prophecies of _Daniel_ there are two grand Visions, that of the _Statue_ or Image, _Chap. ii._ and that of the four Beasts, _Chap. vii._ and both these Visions terminate upon the _Millennium_, or the Kingdom of Christ. In the Vision of the Statue, representing to us the four great Monarchies of the World successively, whereof by the general Consent of Interpreters, the _Roman_ is the fourth and last, after the Dissolution of the last of them, a fifth Monarchy, the Kingdom of Christ, is openly introduc’d, in these Words: _And in the Days of these Kingdoms, shall the God of Heaven set up a Kingdom, which shall never be destroyed; and the Kingdom shall not be left to other People, but it shall break in Pieces, and consume all those Kingdoms, and it shall stand for ever, Ch. ii. ver. 44._ This may be verified, in some measure, by the first coming of our Saviour in the Days of the fourth Kingdom, when his Religion, from small Beginnings, in a short Time over-spread the greatest Part of the known World. As the _Stone cut out without Hands_, became a great _Mountain, and filled the whole Earth, ver. 34, 35._ but the full and final Accomplishment of this Prophecy cannot be till the second coming of our Saviour. For not till then will he, _Ver. 35_, _break in pieces and consume all those Kingdoms; and that in such a manner, that they shall become like the Chaff of the Summer-threshing Floor, carried away by the Wind; so as no Place shall be found for them_. This, I say, will not be done, nor an everlasting Kingdom erected in their place, over all the Nations of the Earth, till his second coming, and his Millennial Reign.

But this Reign is declared more expresly, in the Vision of the four Beasts, _Ch. vii. ver. 13._ For after the Destruction of the fourth Beast, the Prophet says, _I saw in the Night Visions, and behold one like the Son of Man, came with the Clouds of Heaven, and came to the Antient of Days, and they brought him near before him: And there was given him Dominion, and Glory, and a Kingdom, that all People, Nations and Languages should serve him; his Dominion is an everlasting Dominion, which shall not pass away; and his Kingdom that which shall not be destroyed_. Accordingly, he says, _Ver. 21, 22._ _The last Beast, and the little Horn, made war against the Saints, until the Antient of Days came, and Judgment was given to the Saints of the most High; and the Time came that the Saints possessed the Kingdom_. And lastly, in Pursuit still of the same Argument, he concludes to the same Effect in fuller Words, ver. 26, 27. _But the Judgment shall sit, and they shall take away his Dominion, to consume and to destroy it unto the End. And 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; whose Kingdom is an everlasting Kingdom, and all Dominions shall serve and obey him._

_Here is the End of the Matter_, says the Prophet, Chap. vii. ver. 28. Chap. xii. ver. 13. Here is the Upshot and Result of all; here terminate both the Prophecies of _Daniel_ and St. _John_, and all the Affairs of the terrestrial World. _Daniel_ brings in this Kingdom of Christ, in the Conclusion of two or three Visions; but St. _John_ hath interwoven it every where with his Prophecies, from first to last: And you may as well open a Lock without a Key, as interpret the _Apocalypse_ without the _Millennium_. But after these two great Witnesses, the one for the _Old Testament_, the other for the _New_, we must look into the rest of the sacred Writers; for tho’ every single Author there, is an Oracle, yet the Concurrence of Oracles is still a farther Demonstration, and takes away all Remains of Doubt or Incredulity.

CHAP. V.

_A View of other Places of Scripture concerning the_ Millennium _or
future Kingdom of Christ. In what Sense all the Prophets have borne
Testimony concerning it._

The Wife of _Zebedee_ came to our Saviour, and begg’d of him, like a fond Mother, that her two Sons might sit, one at his Right Hand, the other at his Left, when he came into his Kingdom, _Matt._ xx. 21. Our Saviour does not deny the Supposition, or general Ground of her Request, that _he was to have a Kingdom_; but tells her, the Honours of that Kingdom were not then in his Disposal. He had not drunk his Cup, nor been baptiz’d with his last Baptism; which were Conditions, both to him and others, of entring into that Kingdom. Yet, in another place, (_Matt._ xix. 28.) our Saviour is so well assur’d of his Interest and Authority there, by the Good-will of his Father, that he promises to his Disciples and Followers, that for the Losses they should sustain here, upon his Account, and for the Sake of his Gospel, they should receive there an hundred-fold, and sit upon Thrones with him, judging the Tribes of _Israel_. The Words are these: _And Jesus said unto them, Verily I say unto you, that ye which have followed me_, in the Regeneration or Renovation, _when the Son of Man shall sit in the Throne of his Glory, ye also shall sit upon twelve Thrones, judging the twelve Tribes of_ Israel. These Thrones, in all Reason, must be understood to be the same with those, which we mention’d in the foregoing Chapter out of _Daniel_ vii. 9. and _Apocal._ xx. 4. and therefore mark the same Time, and the same State. And seeing, in those Places, they plainly signify the Millennial State, or the Kingdom of Christ and of his Saints, they must here signify the same, in this Promise of our Saviour to his suffering Followers. And as to the Word _Palingenesia_, which is here translated _Regeneration_, ’tis very well known, that both the _Greek_ Philosophers, and _Greek_ Fathers, use that very Word for the _Renovation of the World_; which is to be, as we shall hereafter make appear, at or before the Millennial State.

Our Saviour also, in his Divine Sermon upon the Mount, makes this one of his _Beatitudes_, _Blessed are the Meek, for they shall inherit the Earth_: But _how_, I pray, or _where_, or _when_, do the Meek inherit the Earth? Neither at present, I am sure, nor in any past Ages. ’Tis the great ones of the World, ambitious Princes and Tyrants, that slice the Earth amongst them; and those that can flatter them best, or serve them in their Interests or Pleasures, have the next best Shares: But a meek, modest and humble Spirit, is the most unqualified Person that can be, for a Court, or a Camp; to scramble for Preferment, or Plunder. Both he, and his self denying Notions, are ridicul’d, as Things of no Use, and proceeding from Meanness and Poorness of Spirit. _David_, who was a Person of an admirable Devotion, but of an unequal Spirit; subject to great Dejections, as well as Elevations of Mind; was so much affected with the Prosperity of the Wicked in this World, that he could scarce forbear charging Providence with Injustice. You may see several Touches of a repining Spirit in his _Psalms_, and in the lxxiiid _Psalm_, compos’d upon that Subject, you have both the Wound and the Cure. Now this Beatitude pronounc’d here by our Saviour, was spoken before by _David_, _Psal._ xxxvii. 11. the same _David_, that was always so sensible of the hard Usage of the Just in this Life. Our Saviour also, and his Apostles, preach’d the Doctrine of the Cross every where, and foretell the Sufferings that shall attend the Righteous in this World. Therefore neither _David_, nor our Saviour, could understand this _Inheritance of the Earth_, otherwise than of some future State, or of a State yet to come. But as it must be a future State, so it must be a terrestrial State; for it could not be call’d the _Inheritance of the Earth_, if it was not so. And ’tis to be a State of _Peace_, as well as _Plenty_, according to the Words of the _Psalmist_, _But the Meek shall inherit the Earth, and shall delight themselves in the abundance of Peace_. It follows therefore from these Premisses, that both our Saviour, and _David_, must understand some future State of the Earth, wherein the _Meek_ will enjoy both Peace and Plenty; and this will appear to be the future Kingdom of Christ, when, upon a fuller Description, we shall have given you the Marks and Characters of it.

In the mean time, why should we not suppose this Earth, which the Meek are to inherit, to be that _habitable Earth to come_, which St. _Paul_ mentions (_Heb._ ii. 6.) and represents as subject to our Saviour in a peculiar Manner, at his Disposal, and under his Government, as his Kingdom? Why should not that Earth be the Subject of this Beatitude, the promis’d Land, the Lot of the Righteous? This I am sure of, that both this Text and the former deserve our serious Thoughts; and tho’ they do not expresly, and in Terms, prove the future Kingdom of our Saviour, yet upon the fairest Interpretations they imply such a State. And it would be very uneasy to give a satisfactory Account, either of the _Regeneration_ or _Renovation_, when our Saviour and his Disciples shall sit upon Thrones; or of that _Earth_ which the _Meek shall inherit_: Or, lastly, of that _habitable World_, which is peculiarly subject to the Dominion of Jesus Christ, without supposing, on this side Heaven, some other Reign of Christ and his Saints, than what we see, or what they enjoy, at present.

But to proceed in this Argument, it will be necessary, as I told you, to set down some Notes and Characters of the Reign of Christ and of his Saints, whereby it may be distinguish’d from the present State and present Kingdoms of the World: And these Characters are chiefly three, _Justice_, _Peace_, and _Divine Presence_ or Conduct, which uses to be called _Theocracy_. By these Characters it is sufficiently distinguish’d from the Kingdoms of this World; which are generally unjust in their Titles or Exercise, stain’d with Blood, and so far from being under a particular Divine Conduct, that Human Passions and Human Vices are the Springs that commonly give Motion to their greatest Designs: But more particularly and restrainedly, the Government of Christ is oppos’d to the Kingdom and Government of Antichrist, whose Characters arc diametrically opposite to these, being _Injustice_, _Cruelty_, and _human or diabolical Artifices_.

Upon this short View of the Kingdom of Christ, let us make Enquiry after it amongst the Prophets of the _Old Testament_; and we shall find, upon Examination, that there is scarce any of them, greater or lesser, but take notice of this mystical Kingdom, either expresly, or under the Types of _Israel_, _Sion_, _Jerusalem_, and such-like. And therefore I am apt to think, that when St. _Peter_, in his Sermon to the _Jews_, _Acts_ iii. says, all the holy Prophets spoke of _the Restitution of all Things_, he does not mean the Renovation of the World separately from the Kingdom of Christ, but complexly, as it may imply both. For there are not many of the old Prophets that have spoken of the Renovation of the _natural_ World, but a great many have spoken of the Renovation of the _moral_, in the Kingdom of Christ. These are St. _Peter_’s Words, _Acts_ iii. 19, 20, 21. _Repent ye therefore, and be converted, that your Sins may be blotted out, when the Times of refreshing shall come from the Presence of the Lord. And he shall send Jesus Christ which before was preached unto you; whom the Heavens must receive until the Times of RESTITUTION OF ALL THINGS._ The Apostle here mentions three Things, the _Times of refreshing_, the _second coming_ of our Saviour, and the _Times of Restitution of all Things_: And to the last of these he immediately subjoins, _which God hath spoken by the Mouth of all his holy Prophets, since the World began_. This _Restitution of all Things_, I say, must not be understood abstractly from the Reign of Christ, but as in Conjunction with it; and in that Sense, and no other, it is the general Subject of the Prophets.

To enter therefore into the Schools of the Prophets, and enquire their Sense concerning this Mystery, let us first address our selves to the Prophet _Isaiah_, and the royal Prophet _David_; who seem to have had many noble Thoughts or Inspirations upon this Subject. _Isaiah_, in the lxvth Chapter, from the xviith Verse to the End, treats upon this Argument; and joins together the Renovation of the natural and moral World, as St. _Peter_, in the Place fore-mentioned, seems to do: And accordingly the Prophet, having set down several natural Characters of that State, as Indolency and Joy, Longevity, Ease, and Plenty, from _ver._ 18. to the 24th, he there begins the moral Characters of Divine Favour, and such a particular Protection, that they are heard and answer’d before they pray. And lastly, he represents it as a State of universal Peace and Innocency, _ver._ 23. _The Wolf and the Lamb shall feed together_, &c.

This last Character, which comprehends _Peace_, _Justice_ and _Innocency_, is more fully display’d by the same Prophet, in the xith Chapter, where he treats also of the Kingdom of Christ. Give me leave to set down his Words, ver. 4, 5, 6, 7, 8, 9. _But with Righteousness shall he judge the Poor, and reprove with Equity, for the Meek of the Earth: and he shall smite the Earth with the Rod of his Mouth, and with the Breath of his Lips shall he slay the Wicked. And Righteousness shall be the Girdle of his Loins, and Faithfulness the Girdle of his Reins. The Wolf also shall dwell with the Lamb, and the Leopard shall lie down with the Kid; and the Calf and the young Lyon, and the Fatling together, and a little Child shall lead them. And the Cow and the Bear shall feed, and their young Ones shall lie down together; and the Lyon shall eat Straw like the Ox. And the sucking Child shall play on the Hole of the Asp, and the weaned Child shall put his Hand on the Cockatrice-Den. They shall not hurt nor destroy in all my holy Mountain; for the Earth shall be full of the Knowledge of the Lord, as the Waters cover the Sea._ Thus far the Prophet. Now if we join this to what we noted before, from his lxvth Chapter, concerning the same State, ’twill be impossible to understand it of any Order of Things, that is now, or hath been hitherto in the World; And consequently it must be the Idea of some State to come, and particularly of that which we call the future Kingdom of Christ.

The same pacifick Temper, Innocency and Justice, are celebrated by this Prophet, when the _Mountain of the Lord shall be established in the Top of the Mountains_, Chap. ii. 2, 4. _And he shall judge amongst the Nations, and shall rebuke many People; and they shall beat their Swords into Plow-shares, and their Spears into Pruning-hooks. Nation shall not lift up Sword against Nation, neither shall they learn War any more._ And as to Righteousness, he says, in the xxiiid Chapter, _Behold a King shall reign in Righteousness, and Princes shall rule in Judgment_, &c. These Places, I know, usually are apply’d to the first coming of our Saviour; the Peaceableness of his Doctrine, and the Propagation of it thro’ all the World. I willingly allow this to be a true Sense, so far as it will go: But ’tis one thing to be a true Sense to such a Degree, and another thing to be the final Sense and Accomplishment of a Prophecy. The Affairs of the first and second coming of our Saviour are often mingled together in the Prophecies of the _Old Testament_; but in that Mixture there are some Characters whereby you may distinguish what belongs to his first, and what to his second coming; what to the Time when he came to suffer, and what to the Time when he shall come to reign. For Instance, in these Prophecies recited, though there are many Things very applicable to his first coming, yet that _Regality_ which is often spoken of, and that universal Peace and Innocency that will accompany it, cannot be verified of his coming in the Flesh, seeing it is plain, that in his State of Humiliation he did not come as a King, to rule over the Nations of the Earth, (_Matt._ xx. 21. _Luke_ xxiii. 42.) And he says himself expresly, _That his Kingdom is not of this World_, John xviii. 36. And the Prayer of _Salome_, and of the good Thief upon the Cross, suppose it not then present, but to come. Then as to the Establishment of _Peace_ in his Kingdom, it does not at all appear to me that there is more Peace in the World now, than there was before our Saviour came into it; or that the Christian Parts of the World are more peaceable than the Unchristian. Therefore these great Promises of a _pacifick Kingdom_, which are express’d in Terms as high and emphatical as can be imagin’d, must belong to some other Days, and some other Ages, than what we have seen hitherto.

You’ll say, it may be, ’Tis not the Fault of the Gospel that the World is not peaceable, but of those that profess it, and do not practice it. This is true, but it does not answer the Prophecy; for that makes no Exception, and by such a Reserve as this, you may elude any Prophecy. So the _Jews_ say, their _Messiah_ defers his coming beyond the Time appointed by Prophecy, because of their Sins; but we do not allow this for a good Reason. The _Israelites_ had their promised _Canaan_, tho’ they had render’d themselves unworthy of it; and by this Method of interpreting Prophecies, all the Happiness and Glory promised in the Millennial Kingdom of Christ may come to nothing, upon a pretended Forfeiture. Threatnings indeed may have a tacit Condition; God may be better than his Word, and, upon Repentance, divert his Judgments; but he cannot be worse than his Word, or fail of Performance, when, without any Condition express’d, he promises or prophecies good Things to come: This would destroy all Assurance of Hope or Faith. Lastly, this Prophecy concerning pacifick Times or a _pacifick Kingdom_, is in the lxvth Chapter of _Isaiah_, subjoin’d to the _Renovation of the Heavens and the Earth_, and several Marks of a Change in the natural World; which Things we know did not come to pass at the first coming of our Saviour; there was no Change of Nature then, nor has been ever since: And therefore this happy Change, both in the natural and moral World, is yet to come.

But, as we said before, we do not speak this exclusively of the first coming of our Saviour, as to other Parts of these Prophecies; for no doubt that was one great Design of them. And in the Prophecies of the Old Testament, there are often three Gradations, or gradual Accomplishments; the first, in some King of _Israel_, or some Person or Affair relating to _Israel_, as National only: The second, in the Messiah at his first coming: And the last, in the Messiah, and his Kingdom at his second coming. And that which we affirm and contend for, is, that the Prophecies fore-mentioned have not a final and total Accomplishment, either in the Nation of the _Jews_, or at the first coming of our Saviour; and this we abide by.

The next Prophet that we mention’d as a Witness of the future Kingdom of Christ, is _David_; who, in his _Psalms_, seems to be pleas’d with this Subject above all others: And when he is most exalted in his Thoughts and prophetical Raptures, the Spirit carries him into the Kingdom of the Messiah, to contemplate its Glory, to sing Praises to its King, and triumph over his Enemies, _Psal._ lxviii. _Let God arise, let his Enemies be scattered; Let them also that hate him flee before him: As Smoak is driven away, so drive them away; at Wax melteth before the Fire, so let the Wicked perish at the Presence of God: But let the Righteous be glad_, &c. The plain Ground he goes upon in this _Psalm_, is the Deliverance out of _Ægypt_, and bringing the _Israelites_ into the Land of _Canaan_; but when he is once upon the Wing, he soars to an higher Pitch (_ver._ 18.) from the Type to the Antitype; to the Days of the Messiah, the Ascension of our Saviour; and, at length, to his Kingdom and Dominion over all the Earth, _ver._ 32, _&c._ The xlvth _Psalm_ is an _Epithalamium_ to Christ and the Church, or to the _Lamb_ and his _Spouse_. And when that will be, and in what State, we may learn from St. _John_, _Apoc._, xix. 7, 8. and _chap._ xix. 2, 9. Namely, after the Destruction of _Babylon_, in the _New Jerusalem_’s Glory. The Words and Matter of the two Prophets, answer to one another. Here, in this _Psalm_, there is a Fight and Victory celebrated as well as a Marriage; and so there is in that xixth Chapter of Saint _John_. Here the Prophet says, _Gird thy Sword upon thy Thigh, O most Mighty, with thy Glory and thy Majesty. And in thy Majesty ride prosperously because of Truth and Meekness and Righteousness; and thy right Hand shall teach thee terrible Things. Thy Throne, O God, is for ever and ever: The Scepter of thy Kingdom is a right Scepter_, &c. _Psal._ xlv. 3, 4, 6. There St. _John_ says, having describ’d a Conqueror on a white Horse, _Out of his Mouth goeth a sharp Sword, that with it he should smite the Nations, and he shall rule them with a Rod of Iron; and he treadeth the Wine-press of the Fierceness and Wrath of Almighty God: And he hath on his Vesture, and on his Thigh a Name written, KING of KINGS, and LORD of LORDS_, Apoc. xix. 15, 16. This is the same glorious Conqueror and Bridegroom in both Places; and this Victory is not gain’d, nor these Nuptials compleated, till the second Coming of our Saviour.

In many other _Psalms_ there are Reflections upon this happy Kingdom, and the Triumph of Christ over his Enemies, as _Psal._ ii. _Psal._ ix. _Psal._ xxi. and xxiv. and xlvii. and lxxxv. and cx. and others. In these, and such-like _Psalms_, there are Lineaments and Colours of a fairer State than any we have yet seen upon Earth. Not but that in their first Instances and Grounds they may sometimes respect the State of _Israel_, or the Evangelical State; but the Eye of the Prophet goes farther; this does not terminate his Sight: His Divine Enthusiasm reaches into another World; a World of _Peace_, and _Justice_, and _Holiness_; of Joy, and Victory, and Triumph over all the Wicked; and consequently such a World, as neither we nor our Fathers, have yet seen. This is an Account of two Prophets _David_, and _Isaiah_; and of what they have more openly declar’d concerning the future Kingdom of Christ. But to verify St. _Peter_’s Words, in that fore-mention’d Place, _Acts_ iii. 21. _viz._ That all of the _Holy Prophets since the World began_, have spoken of the Restauration of all Things at the second coming of Christ. I say, to verify this Assertion of St. _Peter_, we must suppose, that, where the Prophets speak of the Restauration and future Glory of _Judah_ and _Jerusalem_, they do, under those Types, represent to us the Glory and Happiness of the Church in the future Kingdom of Christ: And most of the Prophets, in this Sense, and under these Forms, have spoken of this Kingdom; in foretelling the Restauration of _Jerusalem_ and _Sion_; and happy Days, Peace, Plenty, and Prosperity to the People of _Israel_.

Most of the Prophets, I say, from _Moses_ to _Malachi_, have spoken of this _Restauration_. _Moses_, in the xxxth of _Deut._ ver. 4, 5, 9. _David_ also in many of those _Psalms_ we have cited: _Isaiah_, besides the Places fore-mentioned, treats amply of this Subject, _chap._ li. and in several other Places. So likewise the Prophets _Ezekiel_, _Daniel_, _Hosea_, _Joel_, _Amos_, _Obadiah_, _Micah_, _Zephaniah_, _Haggai_, _Zachary_, _Malachi_: All these have, either expresly, or under the Types of _Jerusalem_ and _Sion_, foretold happy Days, and a glorious Triumph to the Church of God. And seeing in the New Testament, and in the Prophecies of St. _John_, the Christian Church is still represented, as under Persecution and Distress, till the Fall of Anti-christ, and the millennial Kingdom; ’tis then, and not till then, that we must expect the full Accomplishment of these Prophecies; the _Restauration_ that St. _Peter_ says was spoken of, by _all the Prophets_; and the _Mystery_, which St. _John_ says (_Apoc._ x. 7.) was _declared by his Servants the Prophets, and_ would be finish’d under the _seventh Trumpet_, which ushers in the Kingdom of Christ.

It would be too long to examine all these Places in the Prophets, which you may consult at Leisure. However, it cannot seem strange that _Jerusalem_ should be us’d in a typical or allegorical Sense, seeing we often find such Applications of it in the New Testament; as _Gal._ iv. 26. _Heb._ xii. 22. _Apoc._ iii. 12. And ’tis very natural that _Jerusalem restor’d_, should signify the same thing as _new Jerusalem_; and therefore that St. _John_, by his _new Jerusalem_, intended the same thing, or the same State, that the antient Prophets did by their Restauration of _Jerusalem_. And it neither can be understood in a literal Sense, which, I believe, you will not contend for, they must both be interpreted of the future Happiness and Glory of the Church in the Kingdom of Christ.

But to conclude this Point wholly as to Scripture; if we make Reflection upon all the Passages alledged in this and the foregoing Chapter, whether out of the Old or New Testament, we must at least acknowledge thus much, that there are happy Days, at one time or other: Days of Peace and Righteousness; of Joy and Triumph, of external Prosperity, and internal Sanctity; when Virtue and Innocency shall be in the Throne, and Vice and vicious Men out of Power or Credit. That there are such happy Days prophesied of in Scripture, and promised to the Church of God. Whether you call this the _Reign of Christ_ and of his Saints or by any other Name, it is not material at present to determine; let the Title be what you will, as to the Substance it cannot be denied to be a general Doctrine of prophetical Scripture. And we must not imagine, that the Prophets wrote like the Poets; feigned an Idea of a romantick State, that never was, nor ever will be, only to please their own Fancies, or the credulous People. Neither is it the State of Heaven and eternal Life that is here meant or intended: For, besides that they had little or no Light concerning those Notions, in the Old Testament, the Prophets generally, in their Description of this Happiness, either express the Earth, or at least give plain Marks of a terrestrial State. Wherefore, the only Question that remains, is this, _Whether_ these happy Days are past already, or to come? Whether this blessed State of the Church is behind us, or before us? Whether our Predecessors have enjoyed it, or our Posterity is to expect it? For we are very sure that it is not present. The World is full of Wars, and Rumours of Wars; of Vice and Knavery, of Oppression and Persecution: and these are things directly contrary to the Genius and Characters of the State which we look after.

And if we look for it in Times past, we can go no farther back than the beginning of Christianity. For St. _John_, the last of the Apostles, prophesied of these Times, as to come; and plac’d them at the End of his System of Prophecies; whereby one might conclude, that they are not only within the Compass of the Christian Ages, but far advanc’d into them. But however, not to insist upon that at present, where will you find a thousand Years, from the Birth of Christianity to this present Age, that deserves the Name, or answers to the Characters of this _pure_ and _pacifick_ State of the Church? The first Ages of Christianity, as they were the most pure, so likewise were they the least peaceable; continually, more or less, under the Persecution of the Heathen Emperors; and so far from being the Reign and Empire of Christ and his Saints over the Nations, that Christians were then, every where, in Subjection or Slavery; a poor, feeble, helpless People, thrust into Prisons, or thrown to the Lions, at the Pleasure of their Princes or Rulers. ’Tis true, when the Empire became Christian under _Constantine_, in the fourth Century, there was, for a time, Peace and Prosperity in the Church, and a good Degree of Purity and Piety; but that Peace was soon disturb’d, and that Piety soon corrupted. The growing Pride and Ambition of the Ecclesiasticks, and their easiness to admit or introduce superstitious Practices, destroy’d the Purity of the Church. And as to the Peace of it, their Contests about Opinions and Doctrines, tore the Christians themselves into Pieces; and, soon after, an Inundation of barbarous People fell into Christendom, and put it all into Flames and Confusion. After this Eruption of the _Northern_ Nations, _Mahometanism_ rose in the _East_; and swarms of _Saracens_, like Armies of Locusts, invaded, conquer’d, and planted their Religion in several Parts of the _Roman_ Empire, and of the Christianiz’d World. And can we call such Times the Reign of Christ, or the Imprisonment of Satan? In the following Ages, the _Turks_ overran the _Eastern_ Empire and the _Greek_ Church, and still hold that miserable People in Slavery. Providence seems to have so order’d Affairs, that the Christian World should be never without a WOE upon it, lest it should fancy it self already in those happy Days of Peace and Prosperity, which are reserv’d for future Times. Lastly, whosoever is sensible of the Corruptions and Persecutions of the Church of _Rome_, since she came to her Greatness; whosoever allows her to be _Mystical Babylon_, which must fall before the Kingdom of Christ comes on, will think that Kingdom duly plac’d by St. _John_ at the End of his Prophecies, concerning the Christian Church; and that there still _remains, according_ to the Words of St. _Paul_, (Heb. iv. 9.) _a Sabbatism to the People of God_.

CHAP. IV.

_The Sense and Testimony of the Primitive Church concerning the_
Millennium, _or future Kingdom of Christ; from the Times of the
Apostles to the_ Nicene _Council. The second Proposition laid down.
When, by what Means, and for what Reasons, that Doctrine was
afterwards neglected or discountenanc’d._

You have heard the Voice of the _Prophets_ and _Apostles_, declaring the future Kingdom of Christ: Next to these, the _Primitive Fathers_ are accounted of good Authority; let us therefore now enquire into their Sense concerning this Doctrine, that we may give Satisfaction to all Parties; and both those that are guided by Scripture alone, and those that have a Veneration for Antiquity, may find Proofs suitable to their Inclinations and Judgment.

And to make few Words of it, we will lay down this Conclusion; _That the millennial Kingdom of Christ was the general Doctrine of the Primitive Church, from the Times of the Apostles to the_ Nicene _Council_, inclusively. St. _John_ out-liv’d all the rest of the Apostles, and towards the latter end of his Life, being banish’d into the Isle of _Pathmos_, he wrote his _Apocalypse_; wherein he hath given us a more full and distinct Account of the millennial Kingdom of Christ, than any of the Prophets or Apostles before him. _Papias_, Bishop of _Hierapolis_, and Martyr, one of St. _John_’s Auditors, as _Ireneus_ testifies, _Iren. Lib 5. c. 33._ taught the same Doctrine after St. _John_. He was the familiar Friend of _Polycarp_, another of St. _John_’s Disciples; and either from him, or immediately from St. _John_’s Mouth, he might receive this Doctrine. That he taught it in the Church, is agreed on by all Hands; both by those that are his Followers, as _Irenæus_; and those that are not Well-wishers to this Doctrine, as _Eusebius_ and _Jerome_.

There is also another Channel wherein this Doctrine is traditionally deriv’d from St. _John_, namely, by the Clergy of _Asia_; as _Irenæus_ tells us in the same Chapter. For, arguing the Point, he shews that the Blessing promis’d to _Jacob_ from his Father _Isaac_, was not made good to him in this Life, and therefore he says, _without doubt those Words had a farther Aim and Prospect upon the Times of the Kingdom:_ (so they us’d to call the millennial State) _when the Just rising from the Dead, shall reign; and when Nature renew’d and set at Liberty, shall yield Plenty and Abundance of all things; being blest with the Dew of Heaven, and a great Fertility of the Earth according as has been related by those Ecclesiaticks or Clergy, who saw S._ John, _the Disciple of Christ; and heard of him WHAT OUR LORD HAD TAUGHT CONCERNING THOSE TIMES_. This you see, goes to the Fountain Head: The Christian Clergy receive it from St. _John_, and St. _John_ relates it from the Mouth of our Saviour.

So much for the original Authority of this Doctrine, as a Tradition; that it was from St. _John_, and by him from Christ. And as to the Propagation and prevailing of it in the Primitive Church, we can bring a Witness beyond all exception, _Justin Martyr_, cotemporary with _Irenæus_, and his Senior. He says, _that himself, and all the Orthodox Christians of his Time, did acknowledge the Resurrection of the Flesh_ (suppose the first Resurrection) _and a thousand Years reign in_ Jerusalem _restor’d_, or in the new Jerusalem, _Dial. with_ Tryphon _the Jew_. _According as the Prophets_ Ezekiel, _and_ Isaiah, _and others, attest with common Consent_. As St. _Peter_ had said before, _Acts_ iii. 21. _That all the Prophets had spoken of it._ Then he quotes the lxvth _Chapter_ of _Isaiah_, which is a Bulwark for this Doctrine, that never can be broken. And to shew the _Jew_, with whom he had this Discourse, that it was the Sense of our Prophets, as well as of theirs, he tells him, that _a certain Man amongst us Christians, by Name_ John, _one of the Apostles of Christ, in a Revelation made to him did prophesy, that the faithful Believers in Christ should live a thousand Years in the_ New Jerusalem; _and after that should be the general Resurrection and Day of Judgment_. Thus you have the Thoughts and Sentiments of _Justin Martyr_, as to himself; as to all the reputed Orthodox of his Time; as to the Sense of the Prophets in the Old Testament, and as to the Sense of St. _John_ in the _Apocalypse_; all conspiring in Confirmation of the millennary Doctrine.

To these three Witnesses, _Papias_, _Irenæus_ and _Justin Martyr_, we may add two more within the second Age of the Church; _Melito_, Bishop of _Sardis_, and St. _Barnabas_, or whosoever was the Author of the Epistle under his Name. This _Melito_, by some, is thought to be the Angel of the Church of _Sardis_, to whom St. _John_ directs the Epistle to that Church, _Apoc._ iii. 1. but I do not take him to be so ancient; however, he was Bishop of that Place, at least in the second Century, and a Person of great Sanctity and Learning: He wrote many Books, as you may see in St. _Jerome_; and, as he notes out of _Tertullian_, _was by most Christians reputed a Prophet_ (_De Script. Eccles. Dogm. Eccl._ c. lv.) He was also a declar’d _Millennary_, and is recorded as such, both by _Jerome_ and _Gennadius_. As to the Epistle of _Barnabas_, which we mention’d, it must be very ancient, whosoever is the Author of it, and before the third Century; seeing it is often cited by _Clemens Alexandrinus_, who was himself within the second Century: The Genius of it is very much _Millennarian_, in the Interpretation of the _Sabbath_, the _promis’d Land_, a _Day_ for a _thousand Years_, and concerning the _Renovation of the World_. In all which, he follows the Footsteps of the Orthodox of those Times; that is, of the _Millennarians_.