Chapter XIII: Book IV (4)

Fifthly, The _new Jerusalem_ State is the same with the millennial State; but the _new Jerusalem_ State will not be till the End of the World, or till after the Conflagration; therefore neither the Millennium: That the _new Jerusalem_ State is the same with the Millennium, is agreed upon, I think, by all Millennaries, ancient and modern: _Justin Martyr_, _Irenæus_ and _Tertullian_, speak of it in that Sense; and so do the latter Authors, so far as I have observed. And St. _John_ seems to give them good Authority for it; in the xxth _chap._ of the _Apocalypse_, he says, the _Camp of the Saints_, and _the beloved City_ were besieg’d by Satan and his gigantick Crew at the End of the Millennium: That _beloved City_ is the _new Jerusalem_, and you see it is the same with the Camp of the Saints, or, at least, contemporary with it. Besides, the Marriage of the Lamb was in, or at the Appearance of the _new Jerusalem_, for that was the _Spouse of the Lamb_, Apoc. xxi. 2. Now this Spouse was ready, and this Marriage was said to be come, at the Destruction of _Babylon_, which was the Beginning of the Millennium, _chap._ xviii. 7. Therefore the _new Jerusalem_ run all along with the Millennium, and was indeed the same thing under another Name. Lastly, what is this _new Jerusalem_, if it be not the same with the millennial State? It is promis’d a Reward to the Sufferers for Christ _Apoc._ iii. 12. and you see its wonderful Privileges, _chap._ xxi. 3, 4. and yet it is not Heaven and eternal Life; for it is said to come down from God out of Heaven, _ch._ xxi. 2. and _ch._ iii. 12. It can therefore be nothing but the glorious Kingdom of Christ upon Earth, where the Saints shall reign with him a thousand Years.

Now as to the second Part of our Argument, that the _new Jerusalem_ will not come down from Heaven till the End of the World; of this St. _John_ seems to give us a plain Proof or Demonstration; for he places the _new Jerusalem_ in the _new Heaven_ and _new Earth_, which cannot be till after the Conflagration. Let us hear his Words, _Apoc._ xxi. 1, 2. _And I saw a new Heaven and a new Earth, for the first Heaven and the first Earth were passed away, and there was no more Sea. And I John saw the holy City, new Jerusalem, coming down from God out of Heaven; prepared as a Bride adorned for her Husband._ When the new Earth was made, he sees the _new Jerusalem_ coming down upon it; and this Renovation of the Earth not being till the Conflagration, the _new Jerusalem_ could not be till then neither. The Prophet _Isaiah_ had long before said the same thing, though not in terms so express; he first says, _Behold I create new Heavens and a new Earth, wherein you shall rejoice_: Then subjoins immediately, _Behold, I create Jerusalem a rejoicing_, Isa. lxv. 17, 18. This rejoicing is still in the same Place; in the _new Heavens_ and _new Earth_, or in the _new Jerusalem_. And St. _John_, in a like Method, first sets down the _new Earth_, then the _new Jerusalem_; and expresses the Mind of the Prophet _Isaiah_ more distinctly.

This leads me to a sixth Argument to confirm our Conclusion: The Time of the _Restitution_ or _Restauration of all Things_, spoken of by St. _Peter_ and the Prophets, is the same with the Millennium; but that Restauration will not be till the coming of Christ, and the End of the World; therefore neither the Millennium. That this Restitution of all things will not be till the coming of our Saviour, St. _Peter_ declares in his Sermon, _Acts_ iii. 21. and that the coming of our Saviour will not be till the End of the World, or till the Conflagration, both St. _Paul_ and St. _Peter_ signify to us, _1 Thess._ i. 7, 8. _2 Pet._ iii. 10. therefore it remains only to prove, that this Restitution of all Things spoken of here by the Apostle, is the same with the Millennium. I know that which it does directly and immediately signify, is the Renovation of the World: but it must include the moral World as well as the Natural; otherwise it cannot be truly said, as St. _Peter_ does there, that all the Prophets have spoken of it. And what is the Renovation of the natural and moral World, but the _new Jerusalem_ or the _Millennium_?

These Arguments, taken together, have, to me, an irresistible Evidence for the Proof of our Conclusion; that the blessed Millennium cannot obtain in the present Earth, or before the Conflagration; but when Nature is renew’d, and the Saints and Martyrs rais’d from the Dead, then they shall reign together with Christ, in the _new Heavens_ and _new Earth_, or in the _new Jerusalem_; Satan being bound for a thousand Years.

Footnote 1:

_Lib. 5. ch. 32, &c._

Footnote 2:

Dial. _cum_ Tryph.

Footnote 3:

_Contra Marc._

Footnote 4:

_Lib. 7._

Footnote 5:

_Quest. & respon. 93._

CHAP. IX.

_The chief Employment of the Millennium, DEVOTION and
CONTEMPLATION._

We have now done with the Substance of our Discourse; which is comprehended in these three Propositions:

I. _After the Conflagration of this World, there will be new Heavens
and a new Earth, and that Earth will be inhabited._

II. _That there is an happy millennial-State, or a future Kingdom of
Christ and his Saints, prophesied of and promis’d in the Old and New
Testament; and receiv’d by the Primitive Church, as a Christian and
Catholick Doctrine._

III. _That this blessed millennial-State, according as it is
describ’d in Scripture, cannot take place in the present Earth, nor
under the present Constitution of Nature and Providence; But is to
be celebrated in the new Heavens and new Earth, after the
Conflagration._

These three Propositions support this Work, and if any of them be broken, I confess my Design is broken, and this Treatise is of no Effect: But what remains to be spoken to in these last Chapters, is more circumstantial or modal; and an Error or Mistake in such things, does not wound any vital Part of the Argument. You must not therefore lay aside your Severity and rigorous Censures; we are very happy, if, in this Life, we can attain to the Substance of Truth; and make rational Conjectures concerning Modes and Circumstances, where every one hath Right to offer his Sense, with Modesty and Submission. Revelations made to us from Heaven in this present State, are often incompleat, and do not tell us all; as if it was on purpose to set our Thoughts a-work to supply the rest; which we may lawfully do, provided it be according to the Analogy of Scripture and Reason.

To proceed therefore; we suppose, as you see, the _new Heavens_ and the _new Earth_ to be the Seat of the _Millennium_, and that new Creation to be _Paradisiacal_: Its Inhabitants also to be righteous Persons, the Saints of the most High. And seeing the ordinary Employments of our present Life will then be needless and superseded, as Military-Affairs, Sea-Affairs, most Trades and Manufactures, Law, Physick, and the laborious part of Agriculture; it may be wonder’d, how this happy People will bestow their Time; what Entertainment they will find in a State of so much Ease, and so little Action. To this one might answer in short, by another Question, _How_ would they have entertain’d themselves in Paradise, if Man had continued in Innocency? This is a Revolution of the same State, and therefore they may pass Time as well now as they could have done then. But to answer more particularly, besides all innocent Diversions, ingenuous Conversations, and Entertainments of Friendship, the greatest part of their Time will be spent in _Devotion_ and _Contemplation_. O happy Employment, and next to that of Heaven it self! What do the Saints Above, but sing Praises unto God, and contemplate his Perfections! And how mean and despicable, for the most part, are the Employments of this present Life, if compar’d with those intellectual Actions! If Mankind was divided into ten Parts, nine of those ten employ their Time to get Bread to their Belly, and Cloaths to their Back; and what Impertinences are these to a reasonable Soul, if she was free from the Clog of a mortal Body, or if that could be provided for, without Trouble or lots of Time? Corporeal Labour is from Need and Necessity, but intellectual Exercises are matter of Choice, that please and perfect at the same Time.

Devotion warms and opens the Soul, and disposes it to receive divine Influences. It sometimes raises the Mind into an heavenly Ecstasy, and fills it with a Joy that is not to be express’d. When it is pure, it leaves a strong Impression upon the Heart, of Love to God; and inspires us with a Contempt of this World, having tasted the Pleasures of the World to come. In the State which we speak of, seeing the _Tabernacle of God will be with Men_, _Apoc. xxi. 3_. we may reasonably suppose that there will be greater Effusions and Irradiations of the Holy Spirit, than we have or can expect in this Region of Darkness; and consequently, all the Strength and Comfort that can arise from private Devotion.

And as to their publick Devotions, all Beauties of Holiness, all Perfection of divine Worship, will shine in their Assemblies. Whatsoever _David_ says of _Sion_ and _Jerusalem_, _Psal. lxxxiv._ are but Shadows of this _New Jerusalem_, and of the Glory that will be in those Solemnities, _Psal. lxxxvii._ Imagine what a Congregation will be there of Patriarchs, Prophets, Apostles, Christian Martyrs, and Saints of the first Rank, throughout all Ages: And these all known to one another by their Names and History. This very meeting together of such Persons, must needs create a Joy unspeakable: But when they unite in their Praises to God and to the Lamb, with pure Hearts full of divine Love; when they sing their Hallelujahs to him that sits upon the Throne, that hath wash’d them in his Blood, and redeem’d them out of every Kingdom, and Tongue, and People, and Nation: When, with their Palms in their Hands, they triumph over Sin and Death, and Hell, and all the Powers of Darkness; can there be any thing, on this side Heaven, and a Choir of Angels, more glorious or more joyful?

But why did I except Angels? Why may not they be thought to be present at these Assemblies? In a Society of Saints and purified Spirits, why should we think their Converse impossible? In the Golden Age, the Gods were always represented, as having freer Intercourse with Men; and before the Flood, we may reasonably believe it so. I cannot think, _Enoch_ was translated into Heaven without any Converse with its Inhabitants before he went thither: And seeing the Angels vouchsafed often, in former Ages, to visit the Patriarchs upon Earth, we may with Reason judge, that they will much more converse with the same Patriarchs and holy Prophets, now they are risen from the Dead, and cleans’d from their Sins, and seated in the _New Jerusalem_. I cannot but call to mind, upon this Occasion, that Representation which St. _Paul_ makes to us, of a glorious State and a glorious Assembly, too high for this present Earth: ’Tis, (_Hebr. xii. 22_, _&c._) in these Words: _But you are come unto Mount Sion, and unto the City of the living God, the heavenly Jerusalem, and to an innumerable Company of Angels; to the general Assembly and Church of the First-born, which are written in Heaven; and to God the Judge of all, and to the Spirits of just Men made perfect._ This, I know, several apply to the Times and State of the Gospel, in Opposition to that of the Law; and it is introduc’d in that manner; but here are several Expressions too high for any present State of Things; they must respect a future State, either of Heaven, or of the Millennial Kingdom of Christ: And to the latter of these Expressions agree, and have a peculiar Fitness and Applicability to it. And what follows in the Context, _ver. 26, 27, 28_. _About shaking the Heavens and the Earth once more_; removing the former Scenes, and bringing on a new Kingdom that cannot be shaken: All this, I say, answers to the Kingdom of Christ, which is to be establish’d in the new Heavens and new Earth.

But to proceed in their publick Devotions; Suppose this August Assembly, inflam’d with all divine Passions, met together to celebrate the Name of God, with Angels intermixt, to bear a Part in this holy Exercise: And let this Concourse be, not in any Temple made with Hands, but under the great Roof Heaven, (the true Temple of the most High,) so as all the Air may be fill’d with the chearful Harmony of their Hymns and Hallelujahs: Then, in the height of their Devotion, as they sing Praises to the Lamb, and to him that sits upon the Throne, suppose the Heavens to open, and the Son of God to appear in his Glory, _Apoc. v. 11._ with thousands and ten thousands of Angels round about him; that their Eyes may see him, who, for their Sakes was crucified upon Earth, now encircled with Light and Majesty. This will raise them into as great Transports as human Nature can bear: They will wish to be dissolv’d, they will strive to fly up to him in the Clouds, or to breathe out their Souls in repeated Doxologies of _Blessing, Ch. v. 13. and Honour, and Glory, and Power, to him that sits upon the Throne, and to the Lamb, for ever and ever_.

But we cannot live always in the Flames of Devotion; the Weakness of our Nature will not suffer us to continue long under such strong Passions, and such Intenseness of Mind. The Question is therefore, What will be the ordinary Employment of that Life? How will they entertain their Thoughts, or spend their Time? For we suppose they will not have that multiplicity of frivolous Business that we have now; about our Bodies, about our Children; in Trades and Mechanicks; in Traffick and Navigation; or Wars by Sea or Land. These things being swept away wholly, or in a great Measure, what will come in their Place? How will they find Work or Entertainment for a long Life? If we consider, who they are that will have a Part in this first Resurrection, and be Inhabitants of that World that is to come, we may easily believe that the most constant Employment of their Life will be CONTEMPLATION. Not that I exclude any innocent Diversions, as I said before; the Entertainments of Friendship, or ingenuous Conversation; but the great Business and Design of that Life is Contemplation, as preparatory to Heaven and eternal Glory. _Ut paulatim assueseant capere Deum, L. 5. c. 32._ as _Irenæus_ says, that they may, by Degrees, enlarge their Capacities, fit and _accustom themselves to receive God_. Or, as he says in another Place, _That they may become capable of the Glory of the Father_; that is, capable of bearing the Glory and Presence of God; capable of the highest Enjoyment of him, which is usually call’d the _Beatifical Vision_; and is the Condition of the Blessed in Heaven.

It cannot be deny’d, that in such a Millennial State, where we shall be freed from all the Incumbrances of this Life, and provided of better Bodies and greater Light of Mind: It cannot be doubted, I say, but that we shall then be in a Disposition to make greater Proficiency in the Knowledge of all Things, divine and intellectual; and consequently of making happy Preparations for our entring upon a further State of Glory: For there is nothing certainly does more prepare the Mind of Man for the highest Perfections, than Contemplation, with that Devotion which naturally flows from it, as Heat follows Light. And this Contemplation hath always a greater or less Effect upon the Mind according to the Perfection of its Object; so as the Contemplation of the divine Nature is, of all others, the most perfective in it self, and to us, according to our Capacities and Decree of Abstraction. An _immense Being_ does strangely fill the Soul; and Omnipotency, Omnisciency, and infinite Goodness, do enlarge and dilate the Spirit, while it fixily looks upon them. They raise strong Passions of Love and Admiration, which melt our Nature, and transform it into the Mould and Image of that which we contemplate: What the Scripture says of our _Transformation_ into the divine Likeness; what St. _John_ and the _Platonists_ say of our _Union_ with God; and whatever is not cant in the _mystical Theology_, when they tell us of being deified; all this must spring from these Sources of Devotion and Contemplation: They will change and raise us from Perfection to Perfection, as from Glory to Glory, into a greater Similitude and nearer Station to the divine Nature.

The Contemplation of God and his Works comprehends all Things; for the one makes the uncreated World, and the other the created: And as the divine Essence and Attributes are the greatest Objects that the Mind of Man can set before it self; so next to that are the Effects and Emanations of the Divinity, or the Works of the divine Goodness, Wisdom and Power in the created World. This hath a vast Extent and Variety, and would be sufficient to entertain their Time, in that happy State, much longer than a thousand Years; as you will easily grant, if you allow me but to point at the several Heads of those Speculations.

The Contemplation of the _created World_ divides it self into three Parts; that of the _intellectual_ World; that of the _corporeal_; and the Government and Administration of both, which is usually call’d _Providence_. These three, drawn into one Thought, with the Reasons and Proportions that result from them, compose that GRAND IDEA, which is the Treasury and Comprehension of all Knowledge; whereof we have spoken more largely in the last Chapter of the second Book of this _Theory_, under the Name of the _Mundane Idea_. But at present we shall only mention such Particulars, as may be thought proper Subjects for the Meditations and Enquiries of those who shall enjoy that happy State which we now treat of.

As to the intellectual World, excepting our own Souls, we know little, in this Region of Darkness where we are at present, more than bare Names: We hear of Angels and Archangels, of Cherubins and Seraphins, of Principalities and Powers, and Thrones, and Dominions: We hear the Sound of these Words with Admiration, but we know little of their Natures; wherein their general Notion, and wherein their Distinction consists; what peculiar Excellencies they have, what Offices and Employments, of all this we are ignorant; only in general, we cannot but suppose that there are more Orders and Degrees of intellectual Beings, betwixt us and the Almighty, than there are Kinds or Species of living Creatures upon the Face of the Earth; betwixt Man their Lord and Master, and the least Worm that creeps upon the Ground; nay, than there are Stars in Heaven, or Sands upon the Sea-shore. For there is an infinite Distance and Interval betwixt us and God Almighty, and all that is fill’d with created Beings of different Degrees of Perfection, still approaching nearer and nearer to their Maker. And when this invisible World shall be open’d to us, when the Curtain is drawn, and the Celestial Hierarchy set in order before our Eyes, we shall despise our selves, and all the petty Glories of a mortal Life, as the Dirt under our Feet.

As to the corporeal Universe, we have some Share already in the Contemplation and Knowledge of that; though little in Comparison of what will be then discover’d. The Doctrine of the Heavens, fixed Stars, Planets and Comets, both as to their Matter, Motion and Form, will be then clearly demonstrated; and what are Mysteries to us now, will become matter of ordinary Conversation: We shall be better acquainted with our neighbouring Worlds, and make new Discoveries as to the State of their Affairs. The Sun especially, the great Monarch of the planetary Worlds; whose Dominion reaches from Pole to Pole, and the Greatness of his Kingdom is under the whole Heaven: Who sends his bright Messengers every Day through all the Regions of his vast Empire; throwing his Beams of Light round about him, swifter and farther than a Thought can follow: This noble Creature, I say, will make a good part of their Study in the succeeding World. _Eudoxus_, the Philosopher, wish’d he might dye like _Phaeton_, in approaching too near to the Sun, provided he could fly so near it, and endure it so long, till he had discover’d its Beauty and Perfection. Who can blame his Curiosity? Who would not venture far to see the Court of so great a Prince, who hath more Worlds under his Command than the Emperors of the Earth have Provinces or Principalities? Neither does he make his Subjects Slaves to his Pleasure, or Tributaries to serve and supply his Wants: On the contrary, they live upon him, he nourishes and preserves them; gives them Fruits every Year, Corn, and Wine, and all the Comforts of Life: This glorious Body, which now we can only gaze upon and admire, will be then better understood. A Mass of Light and Flame, and ethereal Matter, ten thousand times bigger than this Earth; enlightning and enlivening an Orb that exceeds the Bulk of our Globe, as much as that does the least Sand upon the Sea-shore, may reasonably be presum’d to have some great Being at the Centre of it; but what that is we must leave to the Enquiries of another Life.

The _Theory of the Earth_ will be a common Lesson there; carried through all its Vicissitudes and Periods from first to last, till its entire Revolution be accomplish’d. I told you in the Preface, the _Revolution of the World_ was one of the greatest Speculations that we are capable of in this Life; and this little World where we are, will be the first and easiest Instance of it, seeing we have Records, Historical, or Prophetical, that reach from the Chaos to the End of the new Heavens and new Earth; which course of Time makes up the greatest part of the Circle or Revolution. And as what was before the Chaos, was but, in my Opinion, the first Remove from a fixed Star, so what is after the thousand Years Renovation, is but the last Step to it again.

The _Theory of human Nature_ is also an useful and necessary Speculation, and will be carried on to Perfection in that State. Having fix’d the true Distinction betwixt Matter and Spirit, betwixt the Soul and the Body, and the true Nature and Laws of their Union, the original Contract, and the Terms ratified by Providence at their first Conjunction, it will not be hard to discover the Springs of Action and Passion; how the Thoughts of our Mind and the Motions of our Body act in dependance one upon another. What are the primary Differences of Genius’s and Complexions, and how our Intellectuals or Morals depend upon them? What is the Root of Fatality, and how far it extends? By these Lights they will see into their own and every Man’s Breast, and trace the Foot-steps of the divine Wisdom in that strange Composition of Soul and Body.

This indeed is a mix’d Speculation, as most others are, and takes in something of both Worlds, intellectual and corporeal; and may also belong in part to the third Head we mention’d, _Providence_: But there is no need of distinguishing these Heads so nicely, provided we take in, under some or other of them, what may be thought best to deserve our Knowledge now, or in another World. As to _Providence_, what we intend chiefly by it here, is the general Oeconomy of our Religion, and what is reveal’d to us in Scripture, concerning God, Angels, and Mankind. These Revelations, as most in Sacred Writ, are short and incompleat; as being design’d for Practice more than for Speculation, or to awaken and excite our Thoughts rather than to satisfy them. Accordingly, we read in Scripture of a Triune Deity; of God made Flesh in the Womb of a Virgin; barbarously crucified by the _Jews_; descending into Hell; rising again from the Dead; visibly ascending into Heaven; and sitting at the Right Hand of God the Father, above Angels and Archangels. These great things are imperfectly revealed to us in this Life; which we are to believe so far as they are revealed, in hopes these Mysteries will be made more intelligible in that happy State to come, where Prophets, Apostles and Angels, will meet in Conversation together.

In like manner, how little is it we understand concerning the _Holy Ghost_? that he descended like a _Dove_ upon our Saviour, _Mat. iii. 16._ Like cloven Tongues of Fire upon the Apostles the Place being fill’d with a rushing mighty Wind, _Acts ii._ That he over shadow’d the blessed Virgin, and begot the Holy Infant, _Mat. i. 18._ That he made the Apostles speak all sorts of Tongues and Languages _ex tempore_, and pour’d out strange Virtues and miraculous Gifts upon the Primitive Christians, _Luke i. 35._ These things we know as bare Matter of Fact, but the Method of these Operations we do not at all understand. Who can tell us now, what that is which we call INSPIRATION? What Change is wrought in the Brain, and what in the Soul, and how the Effect follows? Who will give us the just Definition of a _Miracle_? What the proximate Agent is above Man, and whether they are all from the same Power? How the Manner and Process of those miraculous Changes in Matter may be conceiv’d? These Things we see darkly, and hope they will be set in a clearer Light, and the Doctrines of our Religion more fully expounded to us, in that future World. For as several things obscurely express’d in the Old Testament, are more clearly reveal’d in the New; so the same Mysteries, in a succeeding State, may still receive a farther Explication.

The History of the Angels, good or bad, makes another Part of this providential System. Christian Religion gives us some Notices of both Kinds, but very imperfect; what Interest the good Angels have in the Government of the World, and in ordering the Affairs of this Earth and Mankind? What Subjection they have to our Saviour? And what Part in his Ministry? Whether they are Guardians to particular Persons, to Kingdoms, to Empires? All that we know at present, concerning these Things, is but conjectural. And as to the bad Angels, who will give us an Account of their Fall and of their former Condition? I had rather know the History of _Lucifer_, than of all the _Babylonian_ and _Persian_ Kings; nay, than of all the Kings of the Earth. What the Birth-right was of that mighty Prince? What his Dominions? Where his Imperial Court and Residence? How he was depos’d? For what Crime, and by what Power? How he still wages War against Heaven, in his Exile? What Confederates he hath? What is his Power over Mankind, and how limited? What Change or Damage he suffer’d by the Coming of Christ, and how it alter’d the Posture of his Affairs? Where he will be imprison’d in the _Millennium_; and what will be his last Fate and final Doom? whether he may ever hope for a Revolution or Restauration? These things lie hid in the secret Records of Providence, which then, I hope, will be open’d to us.

With the Revolution of _Worlds_, we mention’d before the Revolution of _Souls_; which is another great Circle of Providence, to be studied hereafter: We know little here, either of the Pre-existence or Post-existence of our Souls. We know not what they will be, till the loud Trump awakes us, and calls us again into the corporeal World. Who knows how many Turns he shall take upon this Stage of the Earth, and how many Trials he shall have, before his Doom will be finally concluded? Who knows where, or what, is the State of Hell? Where the Souls of the Wicked are said to be for ever? What is the true State of Heaven? What our celestial Bodies? and, what that sovereign Happiness that is call’d the _Beatifical Vision_? Our Knowledge and Conceptions of these things are, at present, very general and superficial; but in the future Kingdom of Christ, which is introductory to Heaven it self, these Imperfections, in a great measure, will be done away; and such Preparations wrought, both in the Will and Understanding, as may fit us for the Life of Angels, and the Enjoyment of God in eternal Glory.

Thus you see in general, what will be the Employment of the Saints in the blessed _Millennium_: And tho’ they have few of the trifling Businesses of this Life, they will not want the best and noblest of Diversions. ’Tis an happy thing when a Man’s Pleasure is also his Perfection; for most Men’s Pleasures are such as debase their Nature. We commonly gratify our lower Faculties, our Passions, and our Appetites; and these do not improve, but depress the Mind; and besides they are so gross that the finest Tempers are surfeited in a little time. There is no lasting Pleasure but _Contemplation_; all others grow flat and insipid upon frequent Use; and when a Man hath run thorow a Set of Vanities, in the Declension of his Age he knows not what to do with himself, if he cannot Think; he saunters about, from one dull Business to another to wear out time; and hath no Reason to value Life, but because he is afraid of Death: But Contemplation is a continual Spring of fresh Pleasures. Truth is inexhausted, and when once you are in the right Way, the farther you go, the greater Discoveries you make, and with the greater Joy. We are sometimes highly pleased, and even transported, with little inventions in Mathematicks, or Mechanicks, or natural Philosophy; all these things will make part of their Diversion and Entertainment in that State, all the Doctrine of Sounds and Harmony, of Light, Colours, and Perspective, will be known in Perfection: But these I call Diversions, in comparison of their higher and more serious Speculations, which will be the Business and Happiness of that Life.

Do but imagine, that they will have the Scheme of all humane Affairs lying before them, from the Chaos to the last Period; the universal History and Order of Times; the whole Oeconomy of the Christian Religion, and of all the Religions in the World; the Plan of the Undertaking of the Messiah, with all other Parts and Ingredients of the Providence of this Earth: Do but imagine this, I say, and you will easily allow, that when they contemplate the Beauty, Wisdom and Goodness of the whole Design, it must needs raise great and noble Passions, and a far richer Joy than either the Pleasures or Speculations of this Life can exite in us; and this being the last Act and Close of all human Affairs, it ought to be the more exquisite and elaborate, that it may crown the Work, satisfy the Spectators, and end in a general Applause; the whole Theatre resounding with the Praises of the great Dramatist, and the wonderful Art and Order of the Composition.

CHAP. X.

_Objections against the Millennium, answer’d. With some Conjectures
concerning the State of Things after the Millennium; and what will
be the final Consummation of this World._

You see how Nature and Providence have conspir’d, to make the _Millennium_ as happy a State, as any terrestrial State can be: For, besides Health and Plenty, Peace, Truth, and Righteousness will flourish there, and all the Evils of this Life stand excluded. There will be no ambitious Princes, studying Mischief one against another, or contriving Methods to bring their own Subjects into Slavery; no mercenary Statesmen to assist and intrigue with them, no Oppression from the Powerful, no Snares or Traps laid for the Innocent, no treacherous Friends, no malicious Enemies, no Knaves, Cheats, Hypocrites; the Vermin of this Earth, that swarm every where. There will be nothing but Truth, Candor, Sincerity and Ingenuity; as in a Society or Commonwealth of Saints and Philosophers: In a Word, ’twill be _Paradise restor’d_, both as to Innocency of Temper, and the Beauties of Nature.

I believe you will be apt to say, if this be not true, ’tis pity but it should be true: For ’tis a very desirable State, where all good People would find themselves mightily at ease. What is it that hinders it then? It must be some ill _Genius_; for Nature tends to such a Renovation, as we suppose; and Scripture speaks loudly of an happy State to be some time or other on this side Heaven: And what is there, pray, in this present World, Natural and Moral, if I may ask with Reverence, that could make it worth the while for God to create it, if it never was better, nor ever will be better? Is there not more Misery than Happiness? Is there not more Vice than Virtue in this World? As if it had been made by a _Manichean_ God. The Earth barren, the Heavens inconstant; Men wicked and God offended: This is the Posture of our Affairs, such hath our World been hitherto, with Wars and Bloodshed, Sickness, and Diseases, Poverty, Servitude and perpetual Drudgery for the Necessaries of a mortal Life. We may therefore reasonably hope, from a God infinitely good and powerful, for better Times and a better State, before the last Period and Consummation of all Things.

But it will be objected, it may be, that, according to Scripture, the Vices and Wickedness of Men will continue to the End of the World; and so there will be no room for such an happy State, as we hope for, _Luk. xviii. 8_. Our Saviour says, _When the Son of Man cometh, shall he find Faith upon the Earth?_ They shall _eat and drink and play_, as before the Destruction of the _old World_, or of _Sodom_, (_Luke xvii. 26_, _&c._) and the Wickedness of those Men, you know, continued to the last. This Objection may pinch those that suppose the Millennium to be in the present Earth, and a thousand Years before the coming of our Saviour; for his Words seem to imply that the World will be in a State of Wickedness even till his coming. Accordingly Antichrist or the _Man of Sin_, is not said to be destroy’d till the coming of our Saviour, _2 Thess. ii. 8_. and till he be destroy’d, we cannot hope for a Millennium. Lastly, The coming of our Saviour is always represented in Scripture as sudden, surprizing and unexpected; as _Lightning_ breaking suddenly out of the Clouds, (_Luke xvii. 24._ and _ch. xxi. 34, 35_.) or as a _Thief in the Night_, _1 Thess. v. 2, 3, 4._ _2 Pet. iii. 10._ _Apoc. xvi. 15._ But if there be such a Fore-runner of it as the millennial State, whose Bounds we know, according as that expires and draws to an End, Men will be certainly advertis’d of the approaching of our Saviour: But this Objection, as I told you, does not affect our Hypothesis, for we suppose the Millennium will not be till after the coming of our Saviour, and the Conflagration. And also that his coming will be sudden and surprising; and that Antichrist will continue in being, tho’ not in the same degree of Power, till that time: So that they that place the Millennium in the present Earth, are chiefly concern’d to answer this first Objection.

But you will object, it may be, in the second Place, that this Millennium, wheresoever it is, would degenerate at length into Sensuality, and a _Mahometan Paradise:_ For where there are earthly Pleasures and earthly Appetites, they will not be kept always in order without any Excess or Luxuriancy; especially as to the Senses to Touch and Taste. I am apt to think this is true, if the Soul have no more Power over the Body than she hath at present, and our Senses, Passions, and Appetites be as strong as they are now: But according to our Explication of the Millennium, we have great Reason to hope, that the Soul will have a greater Dominion over the Resurrection-Body, than she hath over this; and you know we suppose that none will truly inherit the Millennium, but those that rise from the Dead: Nor do we admit any Propagation there, nor the Trouble or Weakness of Infants. But that all rise in a perfect Age, and never die; being translated, at the final Judgment, to meet our Saviour in the Clouds, and to be with him for ever: Thus we easily avoid the Force of this Objection. But those that place the Millennium in this Life, and to be enjoy’d in these Bodies, must find out some new Preservatives against Vice, otherwise they will be continually subject to Degeneracy.

Another Objection may be taken from the personal Reign of Christ upon Earth, which is a thing incongruous, and yet asserted by many modern Millennaries; that Christ should leave that Right-Hand of his Father, to come and pass a thousand Years here below, living upon Earth in an heavenly Body: This, I confess, is a thing I never could digest, and therefore I am not concern’d in this Objection; not thinking it necessary that Christ should be personally present and resident upon Earth in the Millennium. I am apt to believe that there will be then a celestial Presence of Christ, or a _Shekinah_, as we noted before; as the Sun is present to the Earth, yet never leaves its Place in the Firmament; so Christ may be visibly conspicuous in his heavenly Throne, as he was to St. _Stephen_, _Acts vii. 55, 56_. and yet never leave the Right Hand of his Father. And this would be a more glorious and illustrious Presence, than if he should descend, and converse amongst Men in a personal Shape: But these things not being distinctly reveal’d to us, we ought not to determine any thing concerning them, but with Modesty and Submission.

We have thus far pretty well escap’d, and kept our selves out of the reach of the ordinary Objections against the Millennium: But there remains one, concerning a _double Resurrection_, which must fall upon every Hypothesis, and ’tis this. The Scripture, they say, speaks but of one Resurrection; whereas the Doctrine of the Millennium supposes two; one at the Beginning of the Millennium, for the Martyrs, and those that enjoy that happy State, and the other at the End of it; which is universal and final, in the last Day of Judgment. ’Tis true, Scripture generally speaks of the Resurrection in gross; without distinguishing first and second; and so it speaks of the _Coming_ of our Saviour, without Distinction of first or second yet it does not follow from that, that there is but one coming of our Saviour, so neither that there is but one Resurrection. And seeing there is one place of Scripture that speaks distinctly of two Resurrections, namely, the _xxth chap._ of the _Apocalypse_, that is to us a sufficient Warrant for asserting two; as there are some things in one Evangelist that are not in another, yet we think them authentick if they be but in one: There are also some things in _Daniel_, concerning the _Messiah_, and concerning the _Resurrection_, that are not in the rest of the Prophets; yet we look upon his single Testimony as good Authority. St. _John_ wrote the last of all the Apostles, and as the whole Series of his Prophecies is new, reaching through the latter Times to the Consummation of all Things; so we cannot wonder if he had something more particular reveal’d to him concerning the Resurrection: That which was spoken of before in general, being distinguish’d now into _first_ and _second_, or particular and universal, in this last Prophet. _See Mr. Mede._ Some think St. _Paul_ means no less, when he makes an _Order_ in the Resurrection; some rising sooner, some later, _1 Cor. xv. 23, 24_, _1 Thess.. iv. 14, 15_, _&c._ but whether that be so or no, St. _John_ might have a more distinct Revelation concerning it, than St. _Paul_ had, or any one before him.

After these Objections, a great many Queries and Difficulties might be propos’d relating to the Millennium: But that’s no more than what is found in all other Matters, remote from our Knowledge. Who can answer all the Queries that may be made concerning _Heaven_, or _Hell_, or _Paradise_? When we know a Thing as to the Substance, we are not to let go our Hold, tho’ there remain some Difficulties unresolv’d; otherwise we should be eternally sceptical in most Matters of Knowledge. Therefore, tho’ we cannot, for Example, give a full Account of the Distinction of Habitations and Inhabitants in the _future Earth_; or, of the Order of the _first Resurrection_, whether it be perform’d by degrees and successively, or all the Inhabitants of the _new Jerusalem_ rise at once, and continue throughout the whole Millennium: I say, tho’ we cannot give a distinct Account of these, or such like Particulars, we ought not therefore to deny or doubt whether there will be a _new Earth_, or a _first Resurrection_. For the Revelation goes clearly so far, and the Obscurity is only in the Consequences and Dependences of it; which Providence thought fit, without farther Light, to leave to our Search and Disquisition.

Scripture mentions one Thing, at the End of the Millennium, which is a common Difficulty to all; and every one must contribute their best Thoughts and Conjectures towards the Solution of it: ’Tis the strange Doctrine of _Gog_ and _Magog_, _Apoc. xx. 8, 9_. which are to rise up in Rebellion against the Saints, and besiege the holy City, and the holy Camp: And this is to be upon the Expiration of the thousand Years, when Satan is loosen’d; for no sooner will his Chains be knock’d off, but he will put himself in the Head of this Army of Giants, or Sons of the Earth, and attack Heaven, and the Saints of the most High: But with ill Success, for there will come down Fire and Lightning from Heaven, and consume them. This, methinks, hath a great Affinity with the History of the Giants, rebelling and assaulting Heaven, and struck down by Thunder-Bolts: But that of setting Mountains upon Mountains, or tossing them into the Sky, that’s the poetical Part, and we must not expect to find it in the Prophecy. The Poets told their Fable, as of a thing past, and so it was a Fable; but the Prophets speak of it, as of a Thing to come, and so it will be a Reality: But how and in what Sense it is to be understood and explain’d, every one has the Liberty to make the best Judgment he can.

_Ezekiel_ mentions _Gog_ and _Magog_, _ch._ xxxviii. and xxxix. which I take to be only Types and Shadows of these which we are now speaking of, and not yet exemplify’d, no more than his Temple. And seeing this People is to be at the End of the _Millennium_, and in the same Earth with it, we must, according to our Hypothesis, plant them in the future Earth, and therefore all former Conjectures about the _Turks_, or _Scythians_, or other _Barbarians_, are out of Doors with us, seeing the Scene of this Action does not lie in the present Earth: They are also represented by the Prophet, as a People distinct and separate from the Saints, not in their Manners only, but also in their Seats and Habitations; for (_Apoc. xx. 8, 9._) they are said to come up from the four Corners of the Earth, upon the Breadth of the Earth, and there to besiege the _Camp of the Saints and the beloved City_: This makes it seem probable to me, that there will be a double Race of Mankind in that _future Earth_; very different one from another, both as to their Temper and Disposition, and as to their Origin: The one born from Heaven, Sons of God, and of the Resurrection, who are the true Saints and Heirs of the _Millennium_. The other born of the Earth, Sons of the Earth, generated from the Slime of the Ground, and the Heat of the Sun, as brute Creatures were at first: This second Progeny or Generation of Men in the future Earth, I understand to be signified by the Prophet under these borrowed or feigned Names of _Gog_ and _Magog_: And this Earth-born Race, increasing and multiplying after the Manner of Men, by carnal Propagation, after a thousand Years, grew numerous, as the Sand by the Sea; and thereupon made an Irruption or Inundation upon the Face of the Earth, and upon the Habitations of the Saints; as the barbarous Nations did formerly upon Christendom; or as the Giants are said to have made War against the Gods: But they were soon confounded in their impious and sacrilegious Design, being struck and consum’d by Fire from Heaven.

Some will think, it may be, that there was such a double Race of Mankind in the first World also: _The Sons of Adam, and the Sons of God_; because it is said, _Gen. vi._ _When Men began to multiply upon the Face of the Earth_, that _the SONS OF GOD SAW THE DAUGHTERS OF MEN, that they were fair, and they took them Wives of all that they lik’d._ And it is added, presently, _ver. 4._ _There were Giants in the Earth in those Days; and also after that, when the Sons of God came in unto the Daughters of Men, and they bare Children to them; the same became mighty Men, which were of old, Men of Renown._ Here seem to be two or three Orders or Races in this Ante-diluvian World. _The Sons of God; the Sons and Daughters of Adam_; and a third Sort arising from the Mixture and Copulation of these, which are call’d _Mighty Men of old_, or Heroes. Besides, here are Giants mention’d, and to which they are to be reduc’d, it does not certainly appear.

This Mixture of these two Races, whatsoever they were, gave, it seems, so great Offence to God, that he destroy’d that World upon it, in a Deluge of Water. It hath been matter of great Difficulty to determine, who these _Sons of God_ were, that fell in Love with and married the Daughters of Men. There are two Conjectures that prevail most; one, that they were Angels; and another, that they were of the Posterity of _Seth_, and distinguished from the rest, by their Piety, and the Worship of the true God; so that it was a great Crime for them to mingle with the rest of Mankind, who are suppos’d to have been Idolaters: Neither of these Opinions is to me satisfactory. For as to Angels, good Angels neither _marry, nor are given in Marriage_, _Mat. xxii. 30._ and bad Angels are not called the _Sons of God_. Besides, if Angels were capable of those mean Pleasures, we ought in Reason to suppose, that there are Female Angels, as well as Male; for surely those Capacities are not in vain through a whole _Species_ of Beings. And if there be Female Angels, we cannot imagine, but that they must be of a far more charming Beauty than the dowdy Daughters of Men. Then as to the Line of _Seth_, it does not appear that there was any such Distinction of Idolaters and true Worshipers before the Flood, or that there was any such thing as Idolatry at that time, nor for some Ages after. Besides, it is not said, that the Sons of God fell in Love with the Daughters of _Cain_, or of any degenerate Race, but with the Daughters of _Adam_; which may be the Daughters of _Seth_, as well as of any other: These Conjectures therefore seem to be shallow and ill-grounded. But what the Distinction was of those two Orders, remains yet very uncertain.

St. _Paul_ to the _Galatians_, (_chap. iv. 21, 22_, _&c._) makes a Distinction also of a double Progeny; that of _Sarah_, and that of _Hagar_: One was born according to the Flesh, after a natural Manner; and the other by the divine Power, or in virtue of the divine Promise. This Distinction of a natural and supernatural Origin, and of a double Progeny; the one born to Servitude, the other to Liberty, represents very well either the Manner of our present Birth, and of our future, at the Resurrection; or that double Progeny and double manner of Birth, which we suppose in the _future Earth_. ’Tis true, St. _Paul_ applies this to the Law and the Gospel; but typical Things, you know, have different Aspects and Complexions, which are not exclusive of one another; and so it may be here. But however, this double Race of Mankind in the future Earth, to explain the Doctrine of _Gog_ and _Magog_, is but a Conjecture; and does not pretend to be otherwise considered.

The last Thing that remains to be considered and accounted for, is the Upshot and Conclusion of all; namely, what will become of the Earth after the thousand Years expir’d? Or after the Day of Judgment past, and the Saints translated into Heaven, what will be the Face of Things here below? There being nothing expresly reveal’d concerning this, we must not expect a positive Resolution of it: And the Difficulty is not peculiar to our Hypothesis; for though the _Millennium_, and the final Judgment, were concluded in the present Earth, the Quære would still remain, _What_ would become of this Earth after the last Day? So that all Parties are equally concern’d, and equally free, to give their Opinion, _What_ will be the _last State and Consummation_ of this Earth: Scripture, I told you, hath not defin’d this Point; and the Philosophers say very little concerning it. The Stoicks indeed speak of the final Resolution of all things into _Fire_, or into _Ether_: which is the purest and subtlest sort of Fire: So that the whole Globe or Mass of the Earth, and all particular Bodies, will, according to them, be at last dissolv’d into a liquid Flame. Neither was this Doctrine first invented by the Stoicks; _Heraclitus_ taught it long before them, and I take it to be as ancient as _Orpheus_ himself; who was the first Philosopher amongst the _Greeks_: And he deriving his Notions from the _Barbarick_ Philosophers, or the Sages of the _East_, that School of Wisdom may be look’d upon as the true Seminary of this Doctrine, as it was of most other natural Knowledge.

But this Dissolution of the Earth into Fire, may be understood two Ways; either that it will be dissolv’d into a loose Flame, and so dissipated and lost as Lightning in the Air, and vanish into nothing; or that it will be dissolv’d into a fix’d Flame, such as the Sun is, or a fix’d Star. And I am of Opinion, that the Earth after the last Day of Judgment, will be chang’d into the Nature of a Sun, or of a fix’d Star, and shine like them in the Firmament: Being all melted down into a Mass of æthereal Matter, and enlightning a Sphere or Orb round about it. I have no direct and demonstrative Proof of this I confess, but if Planets were once fixed Stars, as I believe they were, their Revolution to the same State again, in a great Circle of Time, seems to be according to the Methods of Providence, which loves to recover what was lost or decay’d, after certain Periods, and what was originally good and happy, to make it so again, all Nature, at last, being transform’d into a like Glory with the Sons of God, (_Rom._ viii. 21.)