Chapter XII: Book IV (3)

So much for the first and second Centuries of the Church. By which short Account it appears, that the millennary Doctrine was _Orthodox_ and _Catholick_ in those early Days; for these Authors do not set it down as a private Opinion of their own, but as a _Christian Doctrine_, or an _Apostolical Tradition_. ’Tis remarkable what _Papias_ says of himself, and his way of Learning, in his Book call’d, _The Explanation of the Words of the Lord_, as St. _Jerome_ gives an Account of it: (_De Script. Eccles._) He says in his Preface, _He did not follow various Opinions, but had the Apostles for his Authors: And that he consider’d what_ Andrew, _and what_ Peter _said; what_ Philip, _what_ Thomas, _and other Disciples of the Lord; as also what_ Aristion, _and_ John _the Senior, Disciples of the Lord, what they spoke. And that he did not profit so much by reading Books, as by the living Voice of these Persons, which resounded from them to that Day._ This hath very much the Air of Truth and Sincerity, and of a Man that, in good earnest, sought after the Christian Doctrine, from those that were the most authentick Teachers of it. I know _Eusebius_, in his _Ecclesiastical History_, gives a double Character of this _Papias_; in one Place he calls him, _A very eloquent Man in all Things, and skilful in Scripture_; and in another, he makes him a Man of a _small Understanding_, (_Vid._ Hieron. _Epist._ 28. _ad_ Lucinium.) But what Reason there is to suspect _Eusebius_ of Partiality in this Point of the _Millennium_, we shall make appear hereafter. However, we do not depend upon the Learning of _Papias_, or the Depth of his Understanding; allow him but to be an honest Man and a fair Witness, and ’tis all we desire. And we have little reason to question his Testimony in this Point, seeing it is back’d by others of good Credit; and all because there is no Counter-Evidence, nor any Witness that appears against him: For there is not extant, either the Writing, Name, or Memory, of any Person that contested this Doctrine in the first or second Century: I say, that call’d in question this millennary Doctrine, propos’d after a Christian Manner, unless such Hereticks as denied the Resurrection wholly, or such Christians as deny’d the Divine Authority of the _Apocalypse_.

We proceed now to the third Century; where you find _Tertullian_, _Origen_, _Victorinus_, Bishop and Martyr; _Nepos Ægyptius_, _Cyprian_, and, at the End of it, _Lactantius_; all openly professing, or implicitly favouring, the millennary Doctrine. We do not mention _Clemens Alexandrinus_, contemporary with _Tertullian_, because he hath not any thing, that I know of, expresly either for, or against the _Millennium_: But he takes notice that the _Seventh Day_ hath been accounted _Sacred_, both by the _Hebrews_ and _Greeks_, because of the _Revolution_ of the _World_, and the _Renovation of all Things_. And giving this as a Reason why they kept that Day _holy_, seeing there is not a Revolution of the World, every seven Days, it can be in no other Sense than as the _Seventh Day_ represents the _seventh Millennary_, in which the Renovation of the World and the Kingdom of Christ, is to be. As to _Tertullian_, St. _Jerome_ reckons him, in the first place, amongst the _Latin Millennaries_. And tho’ his Book, about the _Hope_ of the _Faithful_, as also that about _Paradise_, which should have given us the greatest Light in this Affair, be both lost or suppress’d; yet there are sufficient Indications of his millennary Opinion in his Tracts against _Marcion_, and against _Hermogenes_. St. _Cyprian_ was _Tertullian_’s Admirer, and inclines to the same Opinion, so far as one can judge, in this particular; for his Period of _six thousand Years_, and making the _seventh Millennary_ the consummation of all, is wholly according to the Analogy of the millennary Doctrine. As to the two Bishops, _Victorinus_ and _Nepos_, St. _Jerome_ vouches for them: The Writings of the one are lost, and of the other so chang’d, that the Sense of the Author does not appear there now. But _Lactantius_, whom we nam’d in the last Place, does openly and profusely teach this Doctrine, in his _Divine Institutions_, (Book vii.) and with the same Assurance that he does other Parts of the Christian Doctrine; for he concludes thus, speaking of the _Millennium_, _This is the Doctrine of the holy Prophets, which we Christians follow; this is our Wisdom_, &c. Yet he acknowledges there, that it was kept as a Mystery or Secret amongst the Christians, lest the Heathens should make any perverse or odious Interpretation of it. And for the same or like Reason, I believe, the Book of the _Apocalypse_ was kept out of the Hands of the Vulgar for some time, and not read publickly, lest it should be found to have spoken too openly of the Fate of the _Roman_ Empire, or of this millennial State.

So much for the first, second, and third Centuries of the Church: But by our Conclusion, we engag’d to make out this Proof as far as the _Nicene Council_, inclusively. The _Nicene Council_ was about the Year of Christ 325. and we may reasonably suppose _Lactantius_ was then living; at least he came within the Time of _Constantine_’s Empire. But however, the Fathers of that Council are themselves our Witnesses in this Point; for in their _Ecclesiastical Forms_ or _Constitutions_, in the Chapter _about the Providence of God_, and _about the World_, they speak thus: _The World was made meaner, or less perfect, providentially; for God foresaw that Man would Sin: Wherefore we expect new Heavens and a new Earth, according to the holy Scriptures, at the Appearance and Kingdom of the great God, and our Saviour Jesus Christ._ And then, as _Daniel_ says (chap. vii. 18.) _The Saints of the most High shall take the Kingdom, and the Earth shall be pure, holy, the Land of the Living, not of the Dead._ _Which_ David _foreseeing by the Eye of Faith_, cries out, (_Psal._ xxvii. 13.) _I believe to see the good Things of the Lord, in the Land of the Living. Our Saviour says, happy are the Meek, for they shall inherit the Earth_, Mat. v. 5. _And the Prophet_ Isaiah _says_, (Chap. xxvi. 6.) _the Feet of the meek and lowly shall tread upon it_. So you see, according to the Judgment of these Fathers, there will be a Kingdom of Christ upon Earth; and moreover, that it will be in the _new Heavens_ and the _new Earth_: And, in both these Points, they cite the Prophets, and our Saviour in Confirmation of them.

Thus we have discharg’d our Promise, and given you an account of the Doctrine of the _Millennium_, or future Kingdom of Christ, throughout the three first Ages of the Church, before any considerable Corruptions were crept into the Christian Religion. And those Authorities of single and successive Fathers, we have seal’d up all together, with the Declaration of the _Nicene_ Fathers, in a Body. Those that think Tradition a Rule of Faith, or a considerable Motive to it, will find it hard to turn off the Force of these Testimonies: And those that do not go so far, but yet have a Reverence for Antiquity and the Primitive Church, will not easily produce better Authorities, more early, more numerous, or more uncontradicted, for any Article that is not fundamental: Yet these are but Seconds to the Prophets and Apostles, who are truly the Principals in this Cause. I will leave them all together, to be examin’d and weigh’d by the impartial Reader. And because they seem to me to make a full and undeniable Proof, I will now, at the Foot of the Account, set down our second Proposition, which is this, _That there is a millennial State, or a future Kingdom of Christ and his Saints, prophesied of and promised, in the Old and New Testament; and receiv’d by the Primitive Church as a Christian and Catholick Doctrin._ (Propos. I.)

Having dispatch’d this main Point; to conclude the Chapter and this Head of our Discourse, it will be some Satisfaction possibly to see, _How_ a Doctrine so generally receiv’d and approv’d came to decay, and almost wear out of the Church, in following Ages. The Christian millennary Doctrine was not call’d into Question, so far as appears from History, before the middle of the third Century; when _Dionysius Alexandrinus_ wrote against _Nepos_, an _Ægyptian_ Bishop, who had declar’d himself upon that Subject. But we do not find that this Book had any great Effect; for the Declaration or Constitution of the _Nicene Fathers_ was after; and in St. _Jerome_’s Time, who wrote towards the End of the fourth Century, this Doctrine had so much Credit, that he, who was its greatest Adversary, yet durst not condemn it, as he says himself; _Quæ licet non sequamur, tamen damnare non possumus; quia multi Ecclesiasticorum virorum & martyres ista dixerunt: Which Things or Doctrines_, speaking of the Millennium, _tho’ we do not follow, yet we cannot condemn; because many of our Churchmen, and Martyrs have affirmed these things_. And when _Apollinarius_ reply’d to that Book of _Dionysius_, St. _Jerome_ says, that, _not only those of his own Sect, but a great Multitude of other Christians did agree with_ Apollinarius _in that particular: Ut presagâ mente jam cernam, quantorum in me rabies concitanda sit; That now I foresee, how many will be enrag’d against me, for what I have spoken against the millennary Doctrine_.

We may therefore conclude that in St. _Jerome_’s Time the Millennaries made the greater Party in the Church; for a little Matter would not have frighted him from censuring their Opinions. St. _Jerome_ was a rough and rugged Saint, and an unfair Adversary, that usually run down with Heat and Violence, what stood in his Way. As to his Unfairness, he shews it sufficiently in this very Cause, for he generally represents the millennary Doctrine after a _Judaical_, rather than a _Christian_ Manner. And in reckoning up the chief Patrons of it, he always skips _Justin Martyr_; who was not a Man so obscure as to be over-look’d: And he was a Man that had declar’d himself sufficiently upon this Point; for he says, _Both himself and all the Orthodox of his time, were of that Judgment_, and applies both the _Apocalypse_ of St. _John_, and the lxvth Chapter of _Isaiah_, for the Proof of it; as we noted before.

As St. _Jerome_ was an open Enemy to this Doctrine, so _Eusebius_ was a back Friend to it; and represented every thing to its Disadvantage, so far as was tolerably consistent with the Fairness of an Historian. He gives a slight Character of _Papias_, without any Authority for it; and brings in one _Gaius_, that makes _Cerinthus_ to be the Author of the _Apocalypse_ and of the _Millennium_ (_Eccles. Hist._ _l._ iii. _c._ 32.) and calls the Visions there, Τερετολογίας, _monstrous Stories_. He himself is willing to shuffle off that Book from _John_ the _Evangelist_ to another _John_ a _Presbyter_; and to shew his Skill in the Interpretation of it, (_l._ 3. _c._ 32. _de vit. Constan._) he makes the _new Jerusalem_ in the xxith Chapter to be _Constantine’s Jerusalem_, when he turn’d the Heathen Temples there into Christian: A wonderful Invention. As St. _Jerome_ by his Flouts, so _Eusebius_, by sinister Insinuations, endeavour’d to lessen the Reputation of this Doctrine; and the Art they both us’d was, to misrepresent it as _Judaical_. But we must not cast off every Doctrine which the _Jews_ believ’d, only for that Reason; for we have the same Oracles which they had, and the same Prophets; and they have collected from them the same general Doctrine that we have, namely, that _there will be an happy and pacifick State of the Church, in future Times_. But as to the Circumstances of this State we differ very much: They suppose the _Mosaical_ Law will be restor’d, with all its Pomp, Rites, and Ceremonies: whereas we suppose the Christian Worship, or something more perfect, will then take Place. Yet St. _Jerome_ has the Confidence, even there where he speaks of the many Christian Clergy and Martyrs that held this Doctrine; has the Confidence, I say, to represent it, as if they held that _Circumcision_, _Sacrifices_, and all the _Judaical_ Rites, should then be restor’d. Which seems to me to be a great Slander, and a great Instance how far Mens Passions will carry them, in misrepresenting an Opinion, which they have a Mind to disgrace.

But as we have Reason to blame the Partiality of those that opposed this Doctrine; so, on the other Hand, we cannot excuse the Patrons of it from all Indiscretions. I believe they might partly themselves make it obnoxious; by mixing some things with it, from pretended Traditions, or the Books of the _Sybills_, or other private Authorities, that had so sufficient warrant from Scripture; and things, sometimes, that Nature would not easily bear. Besides, in latter Ages, they seem to have dropt one half of the Doctrine, namely, the _Renovation of Nature_, which _Irenæus_, _Justin Martyr_, and the Antients, join inseparably with the _Millennium_: And by this Omission, the Doctrine hath been made less intelligible, and one Part of it inconsistent with another. And when their Pretensions were to reign upon this present Earth, and in this present State of Nature, it gave a Jealousy to temporal Princes, and gave occasion likewise to many of Fanatical Spirits, under the Notion of Saints, to aspire to Dominion, after a violent and tumultuary Manner. This I reckon as one great Cause that brought the Doctrine into Discredit. But I hope by reducing of it to the true State, we shall cure this and other Abuses for the future.

Lastly, It never pleas’d the Church of _Rome_; and so far as the Influence and Authority of that would go, you may be sure it would be depress’d and discountenanced. I never yet met with a Popish Doctor that held the _Millennium_; and _Baronius_ would have it to pass for an Heresy, and _Papias_ for the Inventor of it; whereas, if _Irenæus_ may be credited, it was receiv’d from St. _John_, and by him from the Mouth of our Saviour. And neither St. _Jerome_, nor his friend Pope _Damasus_, durst ever condemn it for an _Heresy_. It was always indeed uneasy, and gave Offence to the Church of _Rome_; because it does not suit to that Scheme of Christianity, which they have drawn. They suppose Christ reigns already, by his Vicar, the Pope; and treads upon the Necks of Emperors and Kings: And if they could but suppress the _Northern Heresy_, as they call it, they do not know what a _Millennium_ would signify, or how the Church could be in an happier Condition than she is. The _Apocalyse_ of St. _John_ does suppose the true Church under hardship and Persecution, more or less, for the greatest Part of the Christian Ages; namely, for 1260 Years, while the Witnesses are in sack-cloth. But the Church of _Rome_ hath been in prosperity and Greatness, and the commanding Church in Christendom, for so long, or longer, and hath rul’d the Nations with a Rod of Iron; so as that Mark of the true Church does not favour her at all. And the _Millennium_ being properly a Reward and Triumph for those that come out of Persecution, such as have liv’d always in Pomp and Prosperity, can pretend to no Share in it, or Benefit by it. This has made the Church of _Rome_ have always an ill Eye upon this Doctrine, because it seem’d to have an ill Eye upon her; And as she grew in Splendor and Greatness, she eclips’d and obscur’d it more and more; so that it would have been lost out of the World as an obsolete Error, it it had not been revived by some of the Reformation.

CHAP. VII.

_The true State of the Millennium, according to Characters taken
from Scripture; some Mistakes concerning it examin’d._

We have made sufficient Proof of a millennial State, from Scripture and Antiquity; and upon that firm Basis have settled our second Proposition. We should now determine the _Time_ and _Place_ of this future Kingdom of Christ: not whether it is to be in Heaven, or upon Earth; for that we suppose determin’d already; but whether it is to be in the present Earth, and under the present Constitution of Nature, or in the _new Heavens_, and _new Earth_, which are promis’d after the _Conflagration_: This is to make our _third Proposition_: And I should have proceeded immediately to the Examination of it, but that I imagine it will give us some Light in this Affair, if we enquire farther into the true State of the _Millennium_, before we determine its Time and Place.

We have already noted some _moral_ Characters of the millennial State; and the great _natural_ Character of it is this in general, that it will be _Paradisaical_; free from all Inconveniencies, either of external Nature, or of our own Bodies. For my part, I do not understand, how there can be any considerable Degree of Happiness without _Indolency_; nor how there can be _Indolency_, while we have such Bodies as we have now, and such an external Constitution of Nature. And as there must be _Indolency_, where there is Happiness; so there must not be _Indigency_, or want of any due Comforts of Life: For where there is _Indigency_, there is Solicitude, and Distraction, and Uneasiness, and Fear; Passions that do as naturally disquiet the Soul, as Pain does the Body. Therefore Indolency and Plenty seem to be two essential Ingredients of every happy State; and these two, in Conjunction, make that State we call _Paradisaical_.

Now the Scripture seems plainly to exempt the Sons of the _new Jerusalem_, or of the _Millennium_, from all _Pain_ or _Want_, in those Words, _Apoc._ xxi. 4. _And God shall wipe away all Tears from their Eyes: And there shall be no more Death, neither Sorrow, nor crying; neither shall there be any more Pain: For the former Things are passed away._ And the Lord of that Kingdom, _He that sat upon the Throne_, said, _Behold I make all Things new_, ver. 5. This Renovation is a Restauration to some former State; and I hope, not that State of Indigency and Misery, and Diseasedness, which we languish under at present; but to that pristine _Paradisaical_ State, which was the Blessing of the first Heavens and the first Earth.

As Health and Plenty are the Blessings of Nature; so, in Civil Affairs, _Peace_ is the greatest Blessing: And this is inseparably annex’d to the _Millennium_; an indelible Character of the Kingdom of Christ. And by _Peace_, we understand not only Freedom from Persecution upon religious Accounts, but that _Nation shall not rise up against Nation_, upon any Account whatsoever. That bloody Monster, _War_, that hath devoured so many Millions of the Sons of _Adam_, is now at length to be chain’d up; and the Furies, that run throughout the Earth, with their Snakes and Torches, shall be thrown into the Abyss, to sting and prey upon one another: All evil and mischievous Passions shall be extinguished; and that not in Men only, but even in brute Creatures, according to the Prophets. _The Lamb and the Lion shall lie down together, and the sucking Child shall play with the Basilisk._ Happy Days, when not only the Temple of _Janus_ shall be shut up for a thousand Years, and the _Nations shall beat their Swords into Plowshares_; but all Enmities and Antipathies shall cease, all Acts of Hostility, throughout all Nature. And this universal Peace is a Demonstration also of the former Character, _universal Plenty_; for where there is a Want and Necessitousness, there will be quarrelling.

Fourthly, ’Tis a Kingdom of Righteousness, as well as of Peace: these also must go together: For unrighteous Persons will not live long in Peace, no more than indigent Persons. The _Psalmist_ therefore joins them together; and _Plenty_, also, as their necessary Preservative, in his Description of the Kingdom of Christ, _Psal._ lxxxv. 10, 11, 12. _Mercy and Truth are met together: Righteousness and Peace have kissed each other. Truth shall spring out of the Earth, and Righteousness shall look down from Heaven. Yea, the Lord shall give good, and our Land shall yield her Increase._ This will not be a Medley-State, as the present World is, good and bad mingled together; but _a chosen Generation_, _a royal Priesthood_, _an holy Nation_, _a peculiar People_. Those that have a Part in the first Resurrection, the Scripture pronounceth them _Holy_ and _Blessed_; and says, _The second Death shall have no Power over them._ Satan is also bound and shut up in the bottomless Pit, and has no Liberty of tempting or seducing this People, for a thousand Years: but at the End of that Time, he will meet with a degenerate Crew, separate and Aliens to the holy City, that will make War against it, and perish in the Attempt. In a word, those that are to enjoy this State, are always distinguish’d from the Multitude, as People redeemed from the Earth, (_Apoc._ v. 9.) that have wash’d their Robes, and made them white in the Blood of the Lamb; and are represented as Victors over the World; with such other Characters as are incompatible to any but the Righteous, _ch._ vii. 14. _ch._ xiv. 3, 4. _ch._ xxi. 27.

Fifthly, This will be a State under a peculiar divine Presence and Conduct. It is not easy indeed to determine the Manner of this Presence; but the Scripture plainly implies some extraordinary divine Presence to enlighten and enliven that State. When the _new Jerusalem_ was come down, St. _John_ says, _Apoc._ xxi. 3. _And I heard a great voice out of Heaven, saying, behold the Tabernacle of God is with Men; and he will dwell with them, and they shall be his People; and God himself shall be with them, and be their God._ And the like is promis’d to the Palm-bearing Company, _ch._ vii. 19. where they are admitted to the Privileges of the _new Jerusalem_. When our Saviour was incarnate, and vouchsafed to dwell amongst the Children of Men, the same Phrase is us’d by this same Author, ἐσχήνωσε. _Joh._ i. 14. _The Word was made Flesh, and tabernacled amongst us; and we beheld his Glory_, &c. We read it, _He dwelt amongst us_, but render’d more closely, it is, _He_ set his _Tabernacle amongst us_. And that which the _Hebrews_ call the שכינה _Shekinah_, or _divine Presence_, _Maimon. Mor. Nev. par._ 1. _c._ 25 comes from a Word of the like Signification and Sound with the _Greek_ Word here us’d. Therefore there will be a _Shekinah_ in that Kingdom of Christ; but as to the Mode of it, I am very willing to confess my Ignorance.

The last Character that belongs to this State, or rather to those that enjoy it, is, that they are _Kings and Priests unto God_. This is a Character often repeated in Scripture, and therefore the more to be regarded. It occurs thrice in the _Apocalypse_ in formal Terms, _ch._ i. 6. _ch._ v. 10. _ch._ xx. 6. And as to the Regal Dignity apart, that is farther exprest, either by the _Donation of a Kingdom_, as in _Daniel_’s Phrase, _chap._ vii. 18, 22, 27. Or by _placing upon Thrones_, with a judicial Power; which is the New Testament Style, _Mat._ xix. 28. _Luke_ xxii. 29, 30. _Rev._ xx. 4. These two Titles, no doubt, are intended to comprehend the highest Honours that we are capable of; these being the highest Dignities in every Kingdom; and such as were by the Antients, both in the _East_ and in the _West_, commonly united in one and the same Person; Their Kings being Priests, like _Melchisedeck_, or, as the _Roman_ Emperor was, _Pontifex Maximus_. But as to the sacerdotal Character, that seems chiefly to respect the Temper of the Mind; to signify a People dedicated to God and his Service, separate from the World, and from secular Affairs, spending their time in Devotion and Contemplation, which will be the great Employments of that happy State. For where there is Ease, Peace, and Plenty of all Things, refin’d Bodies, and purified Minds, there will be more Inclination to intellectual Exercises and Entertainments; which they may attend upon, without any Distraction, having neither Want, Pain, nor worldly Business.

The Title of _King_ implies a Confluence of all Things that constitute temporal Happiness. ’Tis the highest thing we can wish any in this World, to be a King; So as the _Regal_ Dignity seems to comprehend all the Goods of Fortune, or external Felicity, and the _Sacerdotal_, the Goods of the Mind, or internal; both which concur in the Constitution of true Happiness. There is also a further Force and Emphasis in this Notion _of the Saints being made Kings_, if we consider it _comparatively_, with respect to what they were before in this World; where they were not only mean and despicable, in Subjection and Servility, but often under Persecution, abus’d and trampled upon by the Secular and Ecclesiastical Powers. But now the Scene is chang’d, and you see the reverse of Providence, according as _Abraham_ said to the Rich-Man; _Son, remember that thou in thy Life time receivedst thy good things, and likewise_ Lazarus _evil things: But now he is comforted, and thou art tormented._ Now they are set upon Thrones and Tribunals, who were before arraigned as Criminals, and brought before tyrannical Judicatures: They are now Laws and Law-givers to themselves, in a true State of Royal Liberty, neither under the Domination of evil Men, nor of their own evil Passions.

Some possibly may think, that this high Character of _being made Priests_ and _Kings to God_, is not general to all that enjoy the _Millennium_; but a Prerogative belonging to the Apostles and some of the chief Martyrs, who are eminently rewarded for their eminent Services. But Scripture as far as I perceive, applies it to all that inherit that Kingdom. _The redeemed out of every Kindred, and Tongue, and People, and Nation_, are made _Kings and Priests to God, and shall reign on the Earth_, Apoc. v. 9, 10, And in the xxth _chap. ver._ 6. all the Sons of the first Resurrection are made _Priests of God, and shall reign with him a thousand Years_. Here is no Distinction or Discrimination thus far: Not that we suppose an unversal Equality of Conditions in the millennial State; but as to all these Characters which we have given of it, I do not perceive that they are restrain’d or confin’d by Scripture to single Persons, but make the general Happiness of that State, and are the Portion of every one that is admitted into the _new Jerusalem_.

Others possibly may think that this Privilege of the _first Resurrection_ is not common to all that enjoy the millennial State. For tho’ St. _John_, who is the only Person that hath made express mention of the _first Resurrection_, and of the _thousand Years Reign of_ Christ, does join these two as the same thing, and common to the same Persons; yet I know there are some that would distinguish them as things of a different Extent, and also of a different Nature. They suppose the Martyrs only will rise from the Dead, and will be immediately translated into Heaven, and there pass their _Millennium_ in celestial Glory; while the Church is still here below, in her _Millennium_, such as it is: A State indeed better than ordinary, and free from Persecution, but obnoxious to all the Inconveniences of our present mortal Life, and a Medley of good and bad People, without Separation. This is such an Idea of the _Millennium_, as, to my Eye, hath neither Beauty in it, nor Foundation in Scripture. That the Citizens of the _new Jerusalem_ are not a miscellaneous Company, but a Community of righteous Persons, we have noted before, and that the State of Nature will be better than it is at present. But, besides this, what Warrant have they for this Ascension of the Martyrs into Heaven at that Time? Where do we read of that in Scripture? And in those things that are not Matters of natural Order, but of divine Oeconomy, we ought to be very careful how we add to Scripture.

The Scripture speaks only of the Resurrection of the Martyrs, _Apoc._ xx. 45. but not a Word concerning their Ascension into Heaven. Will that be visible? We read of our Saviour’s Resurrection and Ascension, and therefore we have Reason to affirm them both. We read also of the Resurrection and Ascension of the _Witnesses_, (_Apoc._ xi.) in a figurative Sense; and in that Sense we may assert them upon good Grounds. But as to the Martyrs, we read of their Resurrection only, without any thing exprest or imply’d about their Ascension. By what Authority then shall we add this new Notion to the History or Scheme of the _Millennium_? The Scripture, on the contrary, makes mention of the Descent of the _new Jerusalem_, _Apoc._ xxi. 2. making the Earth the Theatre of all that Affair: And the Camp of the Saints is upon the Earth, _ver._ 9. and these Saints are the same Persons, so far as can be collected from the Text, that rose _from the Dead, and reign’d with Christ_, and were _Priests to God_, _ver._ 4, 5, 6. Neither is there any Distinction made, that I find, by St. _John_, of two sorts of Saints in the _Millennium_, the one in Heaven, and the other upon Earth. Lastly, the four and twenty Elders, _chap._ v. 10. tho’ they were _Kings_ and _Priests unto God_, were content to reign upon Earth. Now who can you suppose of a superior Order to these four and twenty Elders? Whether they represent the twelve Patriarchs and twelve Apostles, or whomsoever they represent, they are plac’d next to him that sits upon the Throne, and they have Crowns of Gold upon their Heads, _chap._ iv. 4. _ch._ xi. 16. There can be no Marks of Honour and Dignity greater than these are; and therefore seeing these highest Dignitaries in the Millennium or future Kingdom of Christ, are to reign upon Earth, there is no Ground to suppose the Assumption of any other into Heaven, upon that Account, or upon that Occasion.

This is a short and general Draught of the millennial State, or future Reign of the Saints, according to Scripture. Wherein I have endeavour’d to rectify some Mistakes or Misconceptions about it; that viewing it in its true Nature, we may be the better able to judge, when and where it will obtain: which is the next Thing to be consider’d.

CHAP. VIII.

_The third Proposition laid down, concerning the Time and Place of
the_ Millennium: _Several Arguments us’d, to prove, that it cannot
be till after the Conflagration; and that the new Heavens and the
new Earth are the true Seat of the blessed_ Millennium.

We now come to the third and last Head of our Discourse; to determine the _Time_ and _Place_ of the _Millennium_. And seeing it is indifferent, whether the Proofs lead or follow the Conclusion, we will lay down the Conclusion in the first Place, that our Business may be more in View; and back it with Proofs in the following Part of the Chapter. Our third and last Proposition therefore is this, _That the blessed Millennium, Propos. 3._ (properly so called) _according as it is describ’d in Scripture, cannot obtain in the present Earth, nor under the present Constitution of Nature and Providence; but it is to be celebrated in the new Heavens and new Earth, after the Conflagration._ This Proposition it may be, will seem a Paradox or Singularity to many, even of those that believe a _Millennium_: We will therefore make it the Business of this Chapter, to state it, and prove it, by such Arguments as are manifestly founded in Scripture and in Reason.

And to prevent Mistakes, we must premise this in the first Place; that tho’ the blessed _Millennium_ will not be in this Earth; yet we allow that the State of the Church here, will grow much better than it is at present. There will be a better Idea of Christianity, and according to the Prophecies, a full _Resurrection of the Witnesses_, and an _Ascension_ into Power, and the tenth Part of the City will fall; which things imply ease from Persecution, the Conversion of some Part of the Christian World to the reformed Faith, and a considerable Diminution of the Power of Antichrist. But this still comes short of the Happiness and Glory wherein the future Kingdom of Christ is represented; which cannot come to pass till the _Man of Sin_ be destroyed, with a total Destruction. After the Resurrection of the Witnesses, there is a third _WOE_ yet to come; and how long that will last, does not appear. If it bear proportion with the preceeding _WOES_, it may last some hundreds of Years. And we cannot imagine the _Millennium_ to begin till that _WOE_ be finished: As neither till the _Vials_ be pour’d out, in the xvth _chap._ which cannot be all pour’d out till after the Resurrection of the Witnesses; those _Vials_ being the last Plagues that compleat the Destruction of Antichrist. Wherefore allowing that the Church, upon the Resurrection and Ascension of the Witnesses, will be advanc’d into a better Condition, yet that Condition cannot be the millennial State; where the Beast is utterly destroy’d, and Satan bound, and cast into the bottomless Pit.

This being premis’d, let us now examine what Grounds there are for the Translation of that blessed State into the _new Heavens_ and _new Earth_; seeing that Thought, it may be, to many Persons, will appear new and extraordinary. In the first Place, we suppose it out of Dispute, that there will be _new Heavens_ and a _new Earth_ after the Conflagration. This was our first Proposition, and we depend upon it, as sufficiently prov’d both from Scripture and Antiquity. This being admitted, how will you flock this _new Earth_? What use will you put it to? ’Twill be a much nobler Earth, and better built than the present; and ’tis a pity it should only float about, empty and useless in the wild Air. If you will not make it the Seat and Habitation of the Just in the blessed _Millennium_, what will you make it? How will it turn to Account? What hath Providence design’d it for? We must not suppose new Worlds made without Counsel or Design. And as, on the one Hand, you cannot tell what to do with this new Creation, if it be not thus employ’d; so, on the other Hand, it is every way fitted and suited to be an happy and _paradisaical_ Habitation, and answers all the natural Characters of the millennial State; which is a great Presumption that it is design’d for it.

But to argue this more closely upon Scripture-grounds: St. _Peter_ says, the Righteous shall inhabit the new Heavens and the new Earth: 2 _Pet._ iii. 13. _Nevertheless, according to his Promise, we look for new Heavens and new Earth_, WHEREIN DWELLETH RIGHTEOUSNESS: that is, a righteous People, as we have shewn before. But who are these righteous People? That’s the great Question. If you compare St. _Peter_’s new Heavens and new Earth with St. _John_’s _Apoc._ xxi. 1, 2. it will go far towards the Resolution of this Question: For St. _John_ seems plainly to make the Inhabitants of the _new Jerusalem_ to be in this _new Earth_. _I saw_, says he, _new Heavens and a new Earth_, and the _new Jerusalem descending from God out of Heaven_; therefore descending into this _new Earth_, which he had mention’d immediately before. And there _the Tabernacle of God was with Men_, _ver._ 3. and there he that sat upon the Throne, said, _Behold I make all Things new._ Referring still to the new Heavens and new Earth, as the Theatre where all these Things are acted, or all these Scenes exhibited; from the first Verse to the eighth: Now the _new Jerusalem_ State being the same with the Millennial, if the one be in the _new Heavens_ and _new Earth_, the other is there also. And this Interpretation of St. _John_’s Word is confirm’d and fully assur’d to us by the Prophet _Isaiah_; who also placeth the Joy and Rejoicing of the _new Jerusalem_ in the new Heavens and new Earth, Chap. lxv. 17, 18. _For behold I create new Heavens and a new Earth; and the former shall not be remembred: but be you glad and rejoice for ever in that which I create; for behold, I create_ Jerusalem _a Rejoicing, and her People a Joy_: Namely, in that new Heavens and new Earth; which answers to St. _John_’s Vision of the new _Jerusalem_ being let down upon the new Earth.

To these Reasons, and Deductions from Scripture, we might add the Testimony of several of the Fathers; I mean of those that were Millennaries: For we are speaking now to such as believe the _Millennium_, but place it in the present Earth before the Renovation; whereas the antient _Millennaries_ suppos’d the Regeneration and Renovation of the World before the Kingdom of Christ came: As you may see in [1]_Irenæus_, [2]_Justin Martyr_, [3]_Tertullian_, [4]_Lactantius_, and [5]the Author _ad Orthodoxos_. And the Neglect of this, I look upon as one Reason, as we noted before, that brought that Doctrine into Discredit and Decay. For when they plac’d the Kingdom of the Saints upon this Earth, it became more capable of being abus’d, by fanatical Spirits, to the Disturbance of the World, and the Invasion of the Rights of the Magistrates, Civil or Ecclesiastical, under that Notion of Saints; and made them also dream of sensual Pleasures, such as they see in this Life: Or at least gave an Occasion and Opportunity to those, that had a Mind to make the Doctrine odious, of charging it with these Consequences. All these Abuses are cut off, and these Scandals prevented, by placing the Millennium aright: Namely, not in this present Life, or on this present Earth, but in the new Creation, where Peace and Righteousness will dwell. And this is our first Argument why we place the Millennium in the new Heavens and new Earth; and ’tis taken partly, you see, from the Reason of the Thing itself, the Difficulty of assigning any other use of the new Earth, and its fitness for this; and partly from Scripture-evidence, and partly from Antiquity.

The second Argument for our Opinion, is this; the present Constitution of Nature will not bear that Happiness, that is promis’d in the Millennium, or is not consistent with it. The Diseases of our Bodies, the Disorders of our Passions, the Incommodiousness of external Nature; Indigency, Servility, and the Unpeaceableness of the World; these are things inconsistent with the Happiness that is promis’d in the Kingdom of Christ. But these are constant Attendants upon this Life, and inseparable from the present State of Nature. Suppose the Millennium was to begin nine or ten Years hence, as some pretend it will; how shall this World, all of a sudden, be metamorphos’d into that happy State? _Apoc._ xxi. 4. No more _Sorrow, nor crying, nor Pain, nor Death_, says St. _John_: _All former Things are past away._ But how past away? Shall we not have the same Bodies; and the same external Nature; and the same Corruptions of the Air; and the same Excesses and Intemperature of Seasons? Will there not be the same Barrenness of the Ground, the same Number of People to be fed; and must they not get their living by the Sweat of their Brows, with servile Labour and Drudgery? How then are all former Evils past away? And as to publick Affairs, while there are the same Necessities of human Life, and a Distinction of Nations, those Nations sometimes will have contrary Interests, will clash and interfere one with another; whence Differences, and Contests, and Wars will arise, and the _thousand Years Truce_, I am afraid, will be often broken. We might add also, that if our Bodies be not chang’d, we shall be subject to the same Appetites, and the same Passions; and upon those Vices will grow, as bad Fruit upon a bad Tree: To conclude, so long as our Bodies are the same, external Nature the same, the Necessities of human Life the same; which things are the Roots of Evil; you may call it a _Millennium_, or what you please, but there will be still Diseases, Vices, Wars, Tears and Cries, Pain and Sorrow in this _Millennium_; and if so, ’tis a _Millennium_ of your own making, for that which the Prophets describe, is quite another thing.

Farthermore, if you suppose the Millennium will be upon this Earth, and begin, it may be, ten or twenty Years hence, how will it be introduc’d? How shall we know when we are in it, or when we enter upon it? If we continue the same, and all Nature continue the same, we shall not discern when we slip into the Millennium. And as to the moral State of it, shall we all, on a sudden, _become Kings and Priests to God_? Wherein will that Change consist, and how will it be wrought? St. _John_ makes the _first Resurrection_ introduce the Millennium; and that’s a conspicuous Mark and Boundary: But as to the modern or vulgar Millennium, I know not how ’tis usher’d in. Whether they suppose a visible Resurrection of the Martyrs, and a visible Ascension; and that to be a Signal to all the World that the Jubilee is beginning; or whether ’tis gradual, and creeps upon us insensibly; or the Fall of the Beast marks it: These things need both Explication and Proof: for to me they seem either arbitrary or unintelligible.

But to pursue our Design and Subject: That which gives me the greatest Scandal in this Doctrine of the vulgar Millennium, is their joining Things together that are really inconsistent; a natural World of one Colour, and a moral World of another. They will make us happy in spight of Nature; as the _Stoicks_ would make a Man happy in _Phalaris his Bull_; so must the Saints be in full Bliss in the Millennium, tho’ they be under a Fit of the Gout, or the Stone. For my part, I could never reconcile Pain to Happiness; it seems to me to destroy and drown all Pleasure, as a loud Noise does a still Voice: It affects the Nerves with Violence, and over-bears all other Motions. But if, according to this modern Supposition, they have the same Bodies, and breath the same Air in the Millennium, as we do now, there will be both private and epidemical Distempers, in the same Manner as now. Suppose then a Plague comes and sweeps away half an hundred thousand Saints in the Millennium, is this no Prejudice or Dishonour to the State? Or a War makes a Nation desolate; or, in single Persons, a lingring Disease makes Life a Burthen; or a burning Fever, or a violent Cholick tortures them to Death; where such Evils as these reign, christen the thing what you will, it can be no better than a Mock-Millennium. Nor shall I ever be persuaded that such a State as our present Life, where an aking Tooth, or an aking Head, does so discompose the Soul, as to make her unfit for Business, Study, Devotion, or any useful Employment; and that all the Powers of the Mind, all its Virtue, and all its Wisdom, are not able to stop these little Motions, or to support them with Tranquillity: I can never persuade my self, I say, that such a State was design’d by God or Nature, for a State of Happiness.

Our third Argument is this; the future Kingdom of Christ will not take place, till the Kingdom of Antichrist be wholly destroy’d: But that will not be wholly destroy’d till the End of the World, and the appearing of our Saviour; therefore the Millennium will not be till then. Christ and Antichrist cannot reign upon Earth together; their Kingdoms are opposite, as Light and Darkness: Besides, the Kingdom of Christ is universal, extends to all the Nations, and leaves no room for other Kingdoms at that time. Thus it is describ’d in _Daniel_, in the Place mention’d before, _chap._ vii. 13, 14. _I saw in the Night Visions, and behold, one like the Son of Man, came with the Clouds of Heaven, and came to the Ancient of Days; and there was given him Dominion and Glory, and a Kingdom; that all People, Nations, and Languages, should serve him._ And again ver. 27. _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 Dominion shall serve and obey him._ The same Character of Universality is given to the Kingdom of Christ by _David_, _Psal._ ii. and _Psal._ lxxii. _Isaiah_ ii. 2. and other Prophets. But the most direct Proof of this, is from the _Apocalypse_, where the _Beast_ and _false Prophet_ are thrown into the Lake of Fire and Brimstone, (_chap._ xix. 20.) before the Millennium comes on, _chap._ xx. This, _being cast into a Lake of Fire burning with Brimstone_, must needs signify utter Destruction: Not a Diminution of Power only, but a total Perdition and Consumption. And that this was before the Millennium, of the Beast and false Prophets being in the Lake of Fire, as of a Thing past, and formerly transacted. For when Satan, at length, is thrown into the same Lake ’tis said, he is thrown into the Lake of Fire and Brimstone, _where the Beast and the false Prophets are_, Apoc. xx. 10. They were there before, it seems; namely, at the beginning of the Millennium; and now at the Conclusion of it, the Devil is thrown in to them: Besides, the Ligation of Satan proves this Point effectually; for so long as Antichrist reigns, Satan cannot be said to be bound; but he is bound at the Beginning of the Millennium, therefore Antichrist’s Reign was then totally expir’d. Lastly, the Destruction of _Babylon_, and the Destruction of Antichrist go together; but you see _Babylon_ utterly and finally destroy’d, (_Apoc._ xviii. and xix.) before the Millennium comes on: I say, _utterly and finally destroy’d_. For she is not only said to be made an utter Desolation, but to be consum’d by Fire; and absorpt as a Millstone thrown into the Sea; and that he shall be found no more at all, _chap._ xviii. 21. Nothing can express a total and universal Destruction more effectually, or more emphatically. And this is before the Millennium begins; as you may see both by the Order of the Prophesies, and particularly, in that upon this Destruction, the _Hallelujah_’s are sung, _ch._ xix. and concluded thus, _ver._ 6, 7. _Hallelujah, for the God omnipotent reigneth. Let us be glad and rejoice, and give Honour to him; for the Marriage of the Lamb is come, and his Wife hath made her self ready._ This, I suppose, every one allows to be the millennial State, which now approaches, and is making ready, upon the Destruction of _Babylon_.

Thus much for the first Part of our Argument, that the Kingdom of Christ will not take place, till the Kingdom of Antichrist be wholly destroy’d. We are now to prove the second Part, that the Kingdom of Antichrist will not be wholly destroy’d till the End of the World, and the coming of our Saviour. This, one would think, is sufficiently prov’d from St. _Paul_’s Words alone, _2 Thess._ ii. 8. _The Lord shall consume the Man of Sin_, who is suppos’d the same with Antichrist, _with the Spirit of his Mouth, and shall destroy him with the Brightness of his coming_. He will not then be destroyed before the coming of our Saviour; and that will not be till the End of the World. For St. _Peter_ says, _Acts_ iii. 21. _The Heaven must receive him_, speaking of Christ, _until the Times of Restitution of all things_; that is, the Renovation of the World. And if we consider that our Saviour’s coming will be in _Flames of Fire_, as the same Apostle St. _Paul_ tells us, _2 Thess._ i. 7, 8. ’tis plain, that his coming will not be till the Conflagration; in which last Flames Antichrist will be universally destroy’d. This Manner of Destruction agrees also with the _Apocalypse_ and with _Daniel_, and the Prophets of the Old Testament. As to the _Apocalypse_, _Babylon_, the Seat of Antichrist, is represented there as destroy’d by Fire, _ch._ xviii. 8, 18. _ch._ xiv. 11. _ch._ xix. 3, 20. And in _Daniel_, when the Beast is destroy’d, _ch._ vii. 11. _His Body was given to the burning Flame._ Then as to the other Prophets, they do not, you know, speak of Antichrist or the Beast in Terms, but under the Types of _Babylon_, _Tyre_, and such-like; and these Places or Princes are represented by them as to be destroy’d by Fire, _Isa._ xiii. 19. _Jer._ ii. 25. _Ezek._ xxviii. 18.

So much for this third Argument; the fourth Argument is this; the future Kingdom of Christ will not be till the Day of Judgment and the Resurrection; but that will not be till the End of the World: Therefore, neither the Kingdom of Christ. By the Day of Judgment here, I do not mean the final and universal Judgment; nor by the Resurrection, the final and universal Resurrection; for these will not be till after the Millennium. But we understand here the first Day of Judgment and the first Resurrection, which will be at the End of this present World; according as St. _John_ does distinguish them, in the xxth _chap._ of the _Apocalypse_. Now that the Millennium will not be till the Day of Judgment in this Sense, we have both the Testimonies of _Daniel_ and of St. _John_. _Daniel_, in _chap._ vii. _ver._ 9, _&c._ _ver._ 26, _&c._ supposes the Beast to rule _till Judgment shall sit_, and then _they shall take away his Dominion_, and it shall be given to the People of the Saints of the most High. St. _John_ makes an explicit Declaration of both these, in his xxth _chap._ of the _Apocalypse_, which is the great Directory in this point of the Millennium; he says there were Thrones set, as for a Judicature, _ver._ 4. Then there was a Resurrection from the Dead, and those that rise, reigned with Christ a thousand Years: Here’s a judicial Session, a Resurrection, and the Reign of Christ joined together. There is also another Passage in St. _John_ that joins the Judgment of the Dead with the Kingdom of Christ; ’tis in the xith Chapter, under the seventh Trumpet; the Words are these, ver. 15. _And 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, &c. And the Nations were angry, and thy Wrath is come, and the time of the Dead, that they should be judged, and that thou shouldst give Reward unto thy Servants the Prophets, and to the Saints, and them that fear thy Name._ Here are two things plainly express’d and link’d together, _The judging of the Dead_, and the _Kingdom of Christ_; wherein the Prophets and Saints are rewarded. Now as the _judging of the Dead_ is not in this Life, so neither is the Reward of the Prophets and Saints in this Life; as we are taught sufficiently in the Gospel, and by the Apostles, _Mat._ xix. 28. _1 Thess._ i. 7. 2 _Tim._ iv. 8. 1 _Pet._ i. 7. and _ch._ v. 4. Therefore the Reign and Kingdom of Christ, which is joined with these two, cannot be in this Life, or before the End of the World: And as a farther Testimony and Confirmation of this, we may observe that St. _Paul_ to _Timothy_ hath joined together these three things; the _Appearance of Christ_, the _Reign of Christ_, and the _judging of the Dead. I charge thee therefore before God and the Lord Jesus Christ, who shall judge the quick and the dead, at his appearing, and his Kingdom_, 2 Tim. iv. 1.

This might also be prov’d from the Order, Extent and Progress of the Prophesies of the _Apocalypse_; whereof some are such as reach to the End of the World, and yet must be accomplish’d before the Millennium begins, as the Vials. Others are so far already advanc’d towards the End of the World, as to leave no room for a thousand Years Reign; as the Trumpets. But because every one hath his own Interpretation of these Prophesies, and it would be tedious here to prove any single Hypothesis in Contradistinction to all the rest, we will therefore leave this Remark, to have more or less Effect, according to the Minds it falls upon; and proceed to our fifth Argument.