Tappan Presbyterian Association
LIBRARY.
Presented by HON. D. BETHUNE DUFFIELD.
From Library of Rev. Geo. Duffield, D.D.
REIPUBLICE ET AMICIS
DEO
ESTO
SEMPER FIDELIS.
Gee Duffide
Section
10
1
BT
820
Rq
1
AN
ESSAY
TOWARDS
A New Explication of the Doctrines of the
RESURRECTION, MILLENNIUM,
and JUDGMENT.
Being the Subftance of feveral
DISCOURSES
On the 20th Chapter of the Revelation of St John.
To which are added
Three DISSERTATIONS:
C
One concerning the new heavens and new earth, from
2 Pet. iii. 10,~-- 13.
Another on the restoration of the creature, from Rom.
viii. 19. --- 23.
And the third concerning the kings of the earth bringing
their glory and honour into the New Jerufalem, from
Rev. xxi. 24. latter part.
By SAYER RUDD, M. D.
Si quis mihi errata, quemadmodum vix fieri poteſt quin alicubi er-
raverim, atque adeo opufculum fit irreprehenfibile, demonftret ac
corrigat; tantum abeft ut tali fuccenfeam, ut mihi et ipfi de
aenigmatibus apocalypticis melius intellectis gratuler.
Errores igitur, fi de illis monitus fuero, ingenue confitebor, ac
lubenter corrigam. Grellotus.
LONDON:
Printed for, and Sold by, J. BLACKWELL at Blackwell's Coffee-
Houſe in Well-Court, Queen-freet, near Cheapfide; alfo by R.
FORD at the Angel in the Poultry; and A. WARD at the
King's-Arms in Little-Britain. MDCCXXXIV.
gut
Tappan Press, less
3-28-1932
THE
PREFACE.
u
PON the Plan originally laid for
this Preface, it was defigned to
contain the following heads :
Firſt, An hiftory of the doctrine
of the perfonal reign, both, as it lies in The
Bible, and as it is to be met with in human
authors.
Secondly, An account of the particular oc-
cafion which led me to confider the argument.
Thirdly, A repreſentation of what I have
done towards it in this elfay.
As to the first of thefe heads, tho' it is cer-
tainly a very curious, and therefore a very
A 2
defira-
PREFACE.
defirable undertaking, I must be obliged to
wave it for the prefent, not only because it
requires more time than I now have upon my
bands; but because it is fufficiently copious to
furnish a small treatiſe itſelf, and therefore
would excede the bounds allowed me in this
work.
Concerning the fecond thing propofed, as the
Subject of this preface, I here obferve, That
altho' I had always an opinion of this doctrine,
Since I can remember any thing of religious
controversy (tho' purely from principles of
education, and what I had occafionally took up
in converfation) I am pretty well affured, I
fhould never have publicly appeared in it, or
have indulged it any share in the labours of
the pulpit, had not a paper been given up to
me, fome years fince, after the manner of other
bills, upon the clofe of fermon, at Devonshire-
fquare, reprefenting as follows:
..
66
SIR,
A
.
Poor bewildered creature, that has been
many years a profeffor, and fometimes
"let into thofe glorious truths with fecret
hope of being a poffeffor of the diſtinguiſh-
ing grace of God, yet am often in great fear
and doubt; begs your earneft prayers for
"eſtabliſhing grace, that I may perfevere and
"hold out to the end: My doubts chiefly
arifing from the dark apprehenfions I have,
66
66
66
even
PREFACE.
..
66
even of the written word of God, eſpecially
the Old Teftament hiftories and prophecies:
tho' my heart is made to glow in reading
"the many latter-day prophecies, with I
"cannot exprefs what heat; but believing
they draw near fulfilling, could be glad
"to hear fome of them expounded, particu-
larly the laft verfe, or the three laft
"verfes of the 17th of Ezekiel. I humbly
ર
confeſs I am a poor dry tree, but the Lord
t can, if he pleaſe, make me yet to flouriſh.
"He has promiſed, that they that are plan-
ted in the houſe of the Lord, fhall flouriſh
C6
..
in his courts, and bring forth fruit in old
G6 age. O that I may be fuch an one, to
"the honour and glory of his fovereign di-
ftinguiſhing grace! Your difcourfe this
morning has been very trying to my poor
dying withering foul."
<
6.6
As the paper was fo warily expreffed, that
I could make no determinate judgment, whether
the writer were man or woman; fo they have
taken fuch care to conceal themselves ever
fince, that I have had no opportunity of con-
verfing perfonally with them: However,
they thought fit (after I had confidered
that paffage in Ezekiel) to let me know, by
a few lines, delivered to me in the fame way,
that they were not diſappointed in what they
bad beard on that fubje&t.
The PREFACE,
1
JA
Į
was,
It very little concerns me, who the writer
I mean whether a friend or an enemy;
as likewife, whether it was defigned to my
prejudice or intereft; tho' fome of my best
friends (because it took me off from more
popular fubjects have fuppofed it was in-
tended to injure me in the courfe of my mi-
niftry. I dare not charge this upon the writer,
who feems to breathe a fingular Spirit of
devotion; but if it was fo, I heartily forgive
1. because even fuppofing that (which is the
worl one can well fuppofe) I have ftill found
the Lord faithful to his promife, in over
warling fo ungenerous a defign, to the pleasure
and improvement of my mind.
!
1
What has been last faid, is not barely to
be underflood of what I did upon the fpiritual
part of Christ's reign (which I fuppofed was
the whole included in the text before-menti-
oned) but likewife and principally of what
I have done on the perſonal branch. For the
reader must know, that looking upon the ar-
gument as handled only in the lefs confiderable
half of it, by what I had attempted on the
fpiritual branch, I began to think, it might
not be improper to complete the whole fyftem;
and therefore undertook the explication of the
20th chapter of the Revelation, as the feat
on common place of the perfonal branch,
>
Respect
}
PREFACE.
Refpecting what I have performed in this
work, which is the third thing propofed, the
public may be pleaſed to take the following
account: I do not pretend to much in the
argument (if we confider it in the bulk)
intirely new. It is certain, more or fewer
have believed and aſſerted the perſonal reign
in all ages of the church; fo that I come
with no new doctrine to the world. But
tho' it must be allowed, that the fubftance
of the thing has been faid by many, both
antients and moderns; yet it is alſo toa
true, that the argument has fuffered very
much from the manner in which it has com-
monly been treated. It has generally (like
the conceptions of the writers themselves)
been delivered in a very dark obfcure way;
and therefore it is no wonder, having been
rendered in a great measure obnoxious, by
those who have efpoufed it, that it has no
more obtained in the world. I do not charge
this more upon the antients than I do upon
fome modern writers. And, indeed, confider-
ing the principle they fet out upon, it was
impoffible they should have right notions of
the doctrines themfelves, or give a plain and
fatisfactory view of them to others. When I
object this to their first principle, or general
fcheme, what I mean is, That for want of
knowing, that the reign of Chrift, largely
taken, divides into two branches, the fpiri-
A A
}
tual
PREFACE.
tual and perfonal, the former in the prefent
world, the latter in the new heavens and
new earth, they have perpetually explained
all the texts, which ſpeak of the reign of the
Mediator, promifcuously, and without any di-
ftinction, and by that means, having jumbled
different accounts, and diftant prophecies to-
gether, have made the whole inconfiftent and
unintelligible.
The first, fo far as I can learn, that the
Lord was pleafed to honour with this difco-
very, was one Mr. Perry, (originally a Ro-
man Catholic) who, tho' of no confiderable
learning or figure in the world, bas, in my
opinion, written exceeding well on this ſub-
ject. I have followed his plan, as that
which if carefully attended, I am perfuaded,
will lead us into a genuine folution of the
feveral fcriptures in this argument.
Every man deferves the praise of his own
work; and therefore I should be highly un-
just if I did not acknowledge my ſelf greatly
indebted to his labours in many parts of
this eflay. He has given rife to the prefent
Scheme; where I thought he was mistaken,
I have endeavoured to correct him; Such ar-
guments, produced by him, as I imagined
conclufive, are carefully improved, and where
new ones prefented, the reader will have the
fatisfaction of meeting fome useful additions.
!
After
PREFACE.
After what has been now faid, every one
will fee upon what principle I take the li
herty of calling this work an attempt towards
a new explication of the doctrine contained in
it, namely, not so much as to matter or fub-
ftance, as to general method and form.
As to the teftimonies of the writers, whe-
ther antient or modern, occafionally intro-
duced in this book, I could easily bave in-
creafed the number; but as they are only
concurring evidences, and not abfolutely con-
clufive, I was not willing to burden the reader
with proofs of this fort.
I have only farther to obferve, refpecting
the conduct of this work, that as I have
admitted nothing, through the whole of it,
for argument, which is barely conjectural, but
what rifes from the natural, unforced expli-
cation of Scripture itself; ſo I have indea-
voured to fave my reader (as far as I could)
the unneceſſary pains of dwelling upon any
part of the argument, by expreffing myself
with the utmost plainnefs and freedom.
I must confess, I am ready to congratulate
my ſelf upon the favourable period in which
I happen to appear in this work, having rea-
fon to promiſe my ſelf all imaginable tender-
nefs and candour from the ingenious of this
age; fince they are refolved to be flaves to
preju-
PREFACE
prejudice and bigottry no longer, but to let
reafon and revelation determine for them,
and fettle their opinions. When a writer
has the happiness of falling into fuch hands,
what reception, what fuccefs may be not
hope to meet with! Let but reafon, aſſiſted
by the beft fcriptural light, give the cafting
voice in this argument, and I dare appeal
to any impartial judge, Whether it be not
highly confiftent to fuppofe, As the prefent
earth rose from the deluge of water, a new
earth may arise from the future deluge of
fire? Whether fuch a new earth, with ma-
terials proper to furnish it, be not the just
right of the Redeemer, and abfolutely necef-
Sary to Secure to him the character and glory
of heir of all things? Whether any thing
can be more naturally fuppofed, than that
the fame earth (tho' in another form) which
was the feat of his perfonal refidence, as
well as that of his followers, may likewife
be the feat of their happiness and glory after
the refurrection? Whether there be any place
So properly adapted to the great work of
judgment, and the future diftribution of re-
wards to the righteous, as the new heavens
and new earth? And lastly, Whether the
compofition and structure of the reasonable
creature, as including body and fpirit, each
of which will remain eternally diftinct, and
therefore are capable of being entertained
from different objects, do not require fuch
A con-
A
PREFACE
conflitution of things as feems to be promi-
fed us in the refurrection ftate ?
However, Whether thefe confiderations im-
mediately approve themfelves to the reader
or not, I cannot allow my ſelf to think, be
will be fo uncharitable either to condemn
the author, or the work itself, till he has
carefully examined the whole argument.
AN
has
A N
ESSAY
TOWARDS
A New Explication
OF THЕ
Doctrines of the RESURRECTION, &c.
THE INTRODUCTION:
Containing a general account of the Apocalyptical
history; the feveral grand periods of the gofpel
church; and the divifion of the whole prophecy,
conformable to thofe periods.
T
HE Apocalypfe or Revelation may
be juftly called a dramatic pro-
phecy, in which the kingdom of
Chrift in its feveral ftages, from
the firſt eſtabliſhment of the gof-
pel adminiſtration to Chrift's de
livering up the kingdom to his
father, is reprefented to us by a correfponding
number of different vifionary fcenes; the principal
of which are only four: The other actions or re-
prefentations, interfperfed after the manner of epi-
fodes in this book, belong to one or more of thefe
heads, and ferve as fo many ornamental incidents
for the embelliſhment of the whole. Now thoſe
four fcenes, which are principally confiderable in
Waple's Argument. Dr. Goodwin, Vol. 2. p. 26.
Vol. 1.
I
B
this
The Introduction.
this prophecy, divide the hiſtory of the Chriftian
church into the like number of periods, and pre-
fent themſelves to us in the order following; that
is to fay,
First, We have in the Revelation, the ſtate of
the goſpel church in the primitive period, while
it remained moft pure and apoftolical.
Secondly, The ftate of the church in its corrupt
or antichriftian period, during the reign of the
man of fin, the myftery of iniquity.
Thirdly, That ftate of the church which is to
commence upon the downfall of the eaſtern and
weſtern antichrifts. And,
Laftly, That which is to follow upon the com-
pletion of Chriſt's myſtical body, in the new hea-
vens and new earth.
1
Now that which opens to view in this xxth
chapter, is the fourth and laft period or ſcene:
This, I prefume, will readily appear to any who
fhall carefully look into this book, and confider
the accounts which are there given us of the
three other periods or ſtates; becauſe the diffe-
rent characters by which they are defcribed, and
the refpective conclufions affign'd them in this
prophecy, will fufficiently prove, that they are
not only diftinct from, but that all of them pre-
cede the ftate referred to in this chapter. For
inftance, with regard to the firft period of the
church, in the primitive ftate of it: Let it begin
when it will, whether at Chrift's entering upon
his publick miniftrv, at the time of his refurrec-
tion, upon the deftruction of the Jewish polity,
or at the time of John's having this revelation 1;
(though 'tis moft natural to fuppofe that the re-
furrection is the epocha of this ftate) but let it
begin whenever it will, 'tis certain, this period
cannot carry us many hundred years forward from
Mede de Epoch, Apocal. p. 430,
Chrift's
The Introduction.
3
Chriſt's incarnation.
true church is ſuppoſed to bear the fame proportion
to the falſe, as I does to 3, fo by knowing that
the latter is to continue 1260 years, we naturally
infer, that the continuance of the other is only
360; that being the proportion of the inner court
to the outward', which are the types of theſe
two ftates.
For as the duration of the
This is the length of the primitive ftate, if we
confider it in proportion to the corrupt, or take
it in its higheſt degree of purity: But fhould we
carry this period even to the rife of the fucced-
ing ftate, b. e. the apoftacy, it would yet come
within the ſpace of 500 years, making the com-
putation after this manner, which is the fartheft
that any have yet gone;
The epocha of the primitive ftate
The time of the woman's being
with child, to her delivery on
the clofe of the ten perfecutions
The interval from her delivery
to the rife of antichrift +
Years
33
280
163
Total
476
delivery}
And, tho' the whole of this time does not fo pro-
perly belong to the primitive ſtate of the church,
ftrictly taken; becauſe it is certain, it was long
before this wretchedly corrupted both in doctrine
and practice, infomuch as to be now ripe for the
apoftacy it felf; yet all of it may very well be
3 Whifton's Effay, p. 80.
← This interval is computed by the time that the Roman em-
pire fubfifted in both its branches, and affifted the woman or
church after her delivery. See Whifton on 3d Vilion, Open
Codicil.
B 2
thrown
The Introduction.
thrown into the firft general period of the church;
becaufe, as there was no intire change in the Ro
man government, there could be no room for the
apoftate church to form herſelf into an hierarchy
till A. D. 476. However, not to enlarge farther
on this argument now (for we ſhall have occafion to
confider it more particularly hereafter) it may be
fufficient for our prefent purpoſe to obferve, That
the primitive ſtate of the church is contemporary
with the opening of the firſt fix feals; the meafu-
ring of the inner court with the reed of God's
word (an emblem of its purity) and with the
conteſt between Michael and the red dragon about
the male child. To which if we add, the inter-
val of the church's protection under the Chriftian
emperors (included indeed in the courfe of the
fixth feal) we fhall find, that, feparating what be-
longs to the antichriftian period, in fome of the
foregoing chapters, we are brought down in the
natural order of the hiftory to the end of the
twelfth. As to the
Second State of the church, that began with the
apoftacy which the church quickly fell into, after
the Roman empire became Chriftian; when pagan
idolatry was turn'd into papal; when the devil,
being caft down from a higher feat, as from hea-
ven, by the lofs of his open dominion over the
heathen world, erected a new empire on the
earth, under a lower and more fecret kind of ido-
latry; fuch as the worfhip of faints, angels, and
the reft; when the deadly wound which he recei-
ved in the fixth head of the beaft, b. e. the pagan
emperors, was heal'd in the courfe of the feventh
head, by the ten kingdoms, into which the em-
pire was then broken, uniting in idolatry and per-
fecution under the papacy. Here it began, and
Mede Synchron. 3. p. 426.
$ chap xii. 7, 9:
The Introduction.
ìs to run on during the whole time that this apo-
ftacy fhall continue; nay, in fome meaſure, till
both antichrifts, eaftern as well as weftern, fhall
be deſtroyed. So that with this period contem-
porize the opening the feventh feal; the church
in her wilderneſs eftate; the treading down the
holy city; the witneffes prophecying in fackcloth;
the pagan beaſt or red dragon reviv'd in the beaft
with ten horns, called the image of the beaft; the
beaſt with two horns, which is the pope, exerci-
fing all the power of the firſt beaft before him,
(having originally all the ten kingdoms united as
one Roman common-wealth under him) as alfo,
the beaſt with ſeven heads and ten horns, and the
whore which fits on that beaft; and lastly, the
hundred forty four thoufand, who are fealed in
their foreheads, and follow the lamb wherefoever
be goes? The repreſentation of which ſeveral
events, not only includes what we find in the
7th and 11th chapters, but leads us through the
greateft part of the feven chapters following next
after the 12th in this book; and in the whole
feries, or rather from the full eſtabliſhment of
the papacy to its intire downfall, is to take in
42 months, or 1260 years: Befides which, I ap-
prehend, to complete this period, we are to wait
till fuch time as the Turk or eaſtern antichrift ſhall
be overthrown, which is fix'd by the prophet De-
niel 75 years after the deftruction of the papa-
cy⁹.
су With reſpect to the
$
Third State of the church, which anfwers to
what is generally called the Spiritual part of
Chrift's reign, we have no account of that (pro-
perly taken) till after the deſtruction of both an-
tichrifts. It begins indeed with the fall of the
weſtern antichrift, but gains no great highth,
7 Mede Synchron. 8 chap. xii. 12. 9 See Bedford's notes
in bp. Kidder, pt. 3, P. 40.
B 3
makes
6
The Introduction.
makes no confiderable figure, 'till the deftruction
of the eaſtern: Then, and not before, will thofe
words of Daniel be accomplished, where he fays:
The kingdom and dominion, and the greatness of the
kingdom under the whole heaven, fhall be given to
the people of the faints of the Most High ¹.
I Now
this may be evinced,
1. From all the accounts which we have of the
church in this book, following upon the deſtruc-
tion of antichrift; particularly thofe in the be-
ginning of the 19th chapter, where the church is
brought in giving thanks to God for the over-
throw of the whore, or myftical Babylon, by
which we may underſtand both antichrifts: For
though the defcription may feem in a more ftrict
fenfe to turn upon the deftruction of the weftern
antichrift, yet the eaſtern likewife muft be inclu-
ded, otherwife the ftate following upon the over-
throw of the whore, for which the church here
gives thanks, will never anfwer what is faid of it
in the 7th and 9th verfes. Obferve how the words
run: Let us be glad and rejoice, and give honour to
him, for the marriage of the lamb is come, and bis
wife has made her felf ready. And again: Writes
blessed are they which are called unto the marriage
Supper of the lamb. Now 'tis certain, that this de-
fcription will fuit with nothing lefs (take it in
the loweft fenfe) than the intire overthrow of all
her open, avowed enemies, and the full glory of
the church in the fpiritual part of Chrift's Reign;
neither of which can be fuppofed poffible while
either antichrift fubfifts; and therefore, I appre-
hend, both are jointly fpoke of under the term
Babylon, in the 16th chapter, 19th verfe: And the
great city [Conftantinople] was divided into three
parts, and the cities of the nations fell, and great
1 chap, vii, 27.
Bas
The Introduction.
Babylon came in remembrance before God. Great
Babylon here feems to comprife all that were ga-
thered together at Armageddon (which in the 14th
verfe are faid to be the kings of the earth, and of
the whole world) on the fide of the Turk as well as
the pope, who is here concerned in his remains
with Mahomet; as is eafy to infer from the three
unclean fpirits, who inftigated the kings of the
earth to this enterprize, coming out of the mouth
of the dragon, the beaft and falfe prophet
Here is Mahomet as pagan, and the pope in the
remains of his civil and ecclefiaftical power, ma-
king ufe of all their artifice to unite the kings of
the earth in one common alliance againft the in-
tereft of Chrift, now confiderably gaining in the
world. And farther to confirm this, let it be
confidered, that the afcription of praife and
thankſgiving in the beginning of the chapter, ver.
1, 3, 4. does not feem to be confined to the bare
overthrow of the whore, meaning thereby the di-
minution of the antichriftian authority and glory
in one particular place or branch of it, as repre-
fented in the clofe of the 18th chapter; but it
ſeems rather to belong to what follows, towards
the end of the 19th chapter, where we read of
the downfall of the beaſt and the falfe prophet ³;
which will not be fully accompliſhed till the whole
antichriſtian hierarchy in all its parts and forms,
as well eaſtern as weftern, is intirely overthrown.
3
Add to this, that the fame is demonftrable
from the pouring out of the vials, which being fo
many degrees of the beaft's ruin, when they are
all poured out, antichrift muft neceffarily fall;
and we know, that in the courfe of this apocalyp
tical hiftory, all theſe will not be poured out till
the eaſtern as well as weftern antichrift is over-
chap. xvi. 13.
3
ver. 20.
B 4
thrown.
8
The Introduction.
thrown. For we find, that the feat of the beaft
or the weſtern antichrift is terribly fhaken, upon
the pouring out of the fifth vial 4, when we have
the firft dawn of Chrift's fpiritual kingdom: And
the river Euphrates, which refpects the power of
the eaſtern antichrift, is dried up under the fixth".
Till at last, when God comes to pour out the fe-
venth vial into the air, which is the feat of the
dragon, he intirely deſtroys his kingdom; that
which was upheld and carried on both by the Turk
and pope, who are defcribed as involv'd in one
common deftruction, by being brought to Arma-
geddon; where God iffues the controverſy between
them and his church, by giving them a total and
final overthrow in one decifive battle; upon which
a declaration is made in theſe words, It is done;
which can mean nothing lefs than that, all the
enemies of the church being thus deftroyed,
an open way is made for the fpiritual kingdom of
Chrift in its full luftre 7.
5
ver. 12.
6
ver. 17.
4 chap. xvi. 10.
7 Since this was firft wrote, I have been inclined to think,
that the deftruction of the eaftern antichrift, or Mahometan fu-
perftition, properly falls under the pouring out of the fixth vial;
and that the mention of the feventh immediately upon it, in the
17th verfe, is not defigned to be understood as preceding the effects
related in the 18, 19, 20, and 21ft verfes; but that the effects
deſcribed in thofe verfes are to be joined with the fixth vial as
its proper concomitants; and fo the 17th verfe, where mention
is made of the feventh vial, with refpe&t to order of time, is to be
confidered as a parenthefis, mentioned indeed (as is ufual in this
book) for fake of connection and moment, immediately after the
fixth, but to be referv'd in reality for the end of time; becaufe
it properly befpeaks the deftruction of Satan himſelf. But in-
tirely fubmitting this to the judgment of others, I have tranſcri-
bed the paffage as it flood in my notes; though this I am well
perfuaded of, and defire it may be obſerved, for the true under-
ftanding the courſe of the feventh vial, that the utmoſt effects of
it, will only ceafe in the total overthrow of Satan's kingdom,
upon Chrift's fecond coming; by which means it properly runs
parallel with the feventh trumpet,
And
The Introduction.
9
And as the vials, doubtlefs, lead us thus far, fo
likewiſe the trumpets; for the ſeventh trumpet, in
its laft effects, contemporizes with the feventh vial.
And certain it is, that the accounts we have in
this book, immediately following upon the found
of the ſeventh trumpet, correfpond with what we
have now obſerved, upon the pouring out of the
feventh vial: both equally befpeak the glory of
Chrift in the fpiritual part of his reign; witnefs
that paffage, chap. xi. 15. where we are told, that
upon the founding of the feventh angel, there
were great voices in heaven, faying, The kingdoms
of this world are become the kingdoms of our Lord,
and of his Christ. Though here it is proper to ob-
ferve, that this great event in its full latitude,
will not take place immediately upon the found-
ing of the feventh trumpet, but that it is here
affixed to it, as what this trumpet is to bring on,
before the effects of it ceaſe. The immediate
confequences of the founding of this trumpet,
will be the fall of the tenth part of the city', and
the ruin of the papal hierarchy prefently upon it;
but the more remote confequences, thofe in which
the other are to iffue, refpecting the fpiritual
period, are the deftruction of all Chrift's ene-
mies, and the eſtabliſhment of his univerfal king-
dom in the world; when, as Daniel fpeaks, the
Stone cut out of the mountain without hands, fhall fwell
into a mountain it felf, and fill the whole earth'.
Not but, as it runs commenfurate with the fe-
venth vial, 'tis impoffible the effects of it fhould
ceafe, till the It is done comes to be founded in its
higheſt ſenſe; I mean, till the whole relating to
the ruin of all Chrift's enemies, and the comple-
tion of his myſtical body is brought about. For
it is beyond doubt with me, that the feventh
* Mede Synchron. 3. ? chap. xi. 13. chap. ii. 34, 35.
9
I
trumpet
IO
The Introduction.
trumpet and the feventh vial are defigned to carry
us to the end of this world.
Now let us put theſe two laft accounts toge-
ther, and how well do they point out the fpiritu-
al part of Chrift's reign? How eafy is it to ob-
ferve from hence, that though it is to begin im-
mediately upon the downfall of the weſtern anti-
chrift, yet that it is not to acquire any confide-
rable ftrength, or make any remarkable figure,
till the eaſtern is alfo overthrown? But then,
2. The accounts which we have of this matter
in the prophecies of the old teftament, agree with
thofe of the Revelation, and farther confirm this
truth; for none of thefe prophecies give us any
notice of the fpiritual part of Chrift's reign (con-
fidered in its viſible glory) till the deftruction of
both antichrifts. To this purpoſe is what we
read concerning the overthrow of Gog, in the 39th
chapter of Ezekiel; and of the heathen in the
valley of Jehoshaphat, according to Joel: For bebold
in thoſe days, and in that time, when I fall bring
again the captivity of Judah and Jerufalem. This
is a clear prophecy of the future return of the Jews,
and their peaceable fettlement in their own land,
following upon it. And how will the Lord make
way for this, the latter efpecially? why it follows:
I will also gather all nations, and bring them down
into the valley of Jehoshaphat, and will plead with
them there for my people, and for my heritage If-
rael, whom they have fcattered among the nations,
and parted my land³. As to the way in which the
Lord will plead with the heathen at this time,
that is faid to be by war; and therefore he orders
proclamation to be made among the heathen,
that they may prepare for it; and fignifies that
he would give them a total overthrow in fome
i
chap. iii. 1.
3
ver. 2.
decifive
The Introduction.
II
decifive battle, in the valley of Jehoshaphat.
And that all this is in favour of his church, the
Jews efpecially, is clear from the latter part of
the 16th verfe, where we have theſe words: But
the Lord will be the hope of his people, and the
Strength of the children of Ifrael. And what is to
be the confequence of this? Why, Then ſhall Je-
rufalem be boly, and there fhall no strangers pass
through her any more; which, compared with
what follows in the three laſt verſes of the chap-
ter, gives us the direct character of Chrift's fpi-
ritual kingdom. But then it will be asked, How
does it appear from hence, that this remarkable
event is to take place upon the downfall of Turk
and pope? I anſwer, That is eaſy to be inferred
from the nations or heathen whom God threatens
to judge, h. e. deftroy, at this time, to make
way for the future glory of his church, as then to
confiſt of Jews and Gentiles. For by theſe
heathen or nations, I conceive, we are not only to
underſtand the Turks, but the remains of the Latin
idolaters, who are certainly to be included in the
nations among whom the Jews are at prefent fcat-
tered, and who, as we fuggefted before, upon the
downfall of the weſtern antichrift, will very pro-
bably join themſelves in alliance with the Turk,
and come up with them againſt the Jews to the
valley of Jehoshaphat. Nor does this fentiment.
depend meerly upon conjecture, but has the
authority of fcripture to fupport it; I don't
mean that only, relating to the three unclean fpi-
rits, like frogs, mentioned above; but the defcrip-
tion which Zechariah gives us of this event in his
14th chapter, at the 3d verfe. His words are.
thefe Then, h. e. in after-times", fhall the Lord
go forth, and fight againſt theſe nations, as when
4 Joel iii. 9-16. S ver. 17. • Lowth in loc.
be
12
The Introduction.
be fought in the day of battle. By theſe nations here,
all are agreed to underſtand the Romans, whofe
barbarities towards the Jews, in taking and fack-
ing Jerufalem, were ſpoke of in the ift and 2d
verfes of the chapter. Now, 'tis abundantly
certain, that the Romans, at that time, were lords
of the known world, and had the power of all
nations united under their empire; and therefore
of courſe, by thefe nations in the text, as it refpects
the antient Romans in their pofterity, muſt be in-
tended the prefent Mahometans and Romanifts, the
two main bodies into which the old Roman empire
is now divided. Againſt thefe, as then confede-
rate, will the Lord go forth, and fignalize him-
felf in their deftruction, as he did when he fought
againſt the Egyptians. This I take to be the fenfe
of the text, not only becauſe the fame perfons are
defigned by the nations in the feveral verſes above;
but becauſe the time referred to, and the battle
here intended, are the fame with thoſe ſpoke of
by the prophet in the Old Testament 7, and John
in the Revelations. And where will this remark-
able providence leave us? Why, hereby way ſhall
be made for the fucceffion of that happy and
profperous ftate of the church, defcribed in fome
of the following verfes. And it ſhall be in that
day, that living waters shall go out from Jerufa-
lem; and the Lord fhall be king over all the earth:
in that day ſhall there be one Lord, and his name
one. A comprehenfive defcription of the fpiri-
tual reign.
7
Ezekiel xxxix. Joel iii. &c.
& chap. xvi. 14, 16, and chap. xix. where particular men-
tion is made of the beast and false prophet [in their remains] and
their compleat and final deftruction referved for the fame battle
that is to prove fatal to the Turk.
9 Zech. xiv. 8, 9.
You
The Introduction.
13
⭑
You will obferve, that in what has been laſt
offered, we have attempted to make it proba-
ble, that the remains of the Latin idolatry will
join with the Turk in his expedition againſt
the Jews, after their return into Canaan; and
that, fharing at the fame time in one common
deftruction, the Lord will rid himfelf, and his
church, of all his avowed enemies at once. But
fuppofing this ſhould not be the cafe, I mean,
that there ſhould be no fuch conjunction as this
between the remains of the papacy, and the Ma-
hometans (which however does not appear to me
likely) yet 'tis certain, that the only reaſon which
can be affigned for this is, becauſe the pope with
his adherents, will have met with their deftructi-
on before. And if that be allowed, it will confe-
quently follow from thefe fcriptures, that the
Turk fhall be overthrown whenever they are ac-
compliſh'd; which will bring the matter for fub-
ftance to the fame iffue, and equally prove the
main thing in view under this head, which is,
That the ſpiritual part of Chrift's reign (in which
the Jews are particularly concerned) will not ap-
pear to any confiderable advantage, till both Turk
and pope are removed out of the way. And this
perfectly agrees with the notions the Jews had of
this providence (not to ſay, that they ſeem to have
believed the conjunction before ſpoke of) by the
account Grellotus has given us of their fentiments
in this point; who tells us: That they look upon
Gog to be antichrift, meaning the papacy, and Ma-
gog to be multitudes of Scythian people, about the
Cafpian Mountains. And farther, That as the
Jews are hitherto difperfed among the nations of the
eastern and western [Roman empire, and as it
were, held in captivity by the fo they explain all
that is faid, concerning the deftruction of Gog and
Magog [in Ezekiel] of the overthrow of the Ifh-
maelites
14
The Introduction.
maelites and Idumeans, h. e. of the Turks or Ma-
hometans, and the papal Chriftians; and believe they
Shall never have any good days till both are re-
moved¹.
I thought to have troubled the reader no farther
on this head, after what has been now faid to it;
but there is one paffage in Daniel, which I think
very pertinent to the main defign of this argu-
ment, which is to ftate the true commencement
of Chrift's fpiritual kingdom, and therefore well
worthy our notice. The paffage referred to is
this: And from the time that the daily facri-
fice shall be taken away, and the abomination that
maketh defolate fet up, there shall be a thousand
two hundred and ninety days. By the daily facrifice
here (as it alludes to the Jewish ftate) I under-
ſtand, the pure worſhip of God under the goſpel;
and by its being taken away, the fuppreffion or
corruption of that worship, by the antichriftian
tyranny taking place on the rife of the papal apo-
ftacy. This, I fuppofe, may be intended in the
next words, which feem to me in a great meaſure
explanatory of the laft, and the abomination that
maketh defolate fet up. Abomination in fcripture
frequently fignifies idols, and fo here aptly repre-
fents the idolatry of the Romish church, by which
a defolation is made in the pure doctrine and dif-
cipline of the goſpel; and therefore, when this
abomination is faid to make defolate, it is the fame
for meaning, with what is expreffed in the Revela-
tion, by the gentiles treading down the outward
court. Now from this time to the reftauration
of the daily facrifice, that is to ſay, to the con-
verfion of the Jews to Chriftianity", fhall be 1290
2
days.
In cap. xx. Apocal. chap. xii. 11. ३ 3 chap. xi. 2.
4 Thus the text has been underſtood by the beſt expofitors,
particularly by Mr. Bedford. And, I think, there appears fuffi-
cient reafon for it, if we confider the defign of this part of Da-
niel's
The Introduction.
15
days. Or, in other words, 30 years after the down-
fall of the papacy, the Jews in theſe European parts
fhall have the vail taken from their hearts, and
be turned unto the Lord. But this is not all; it
follows: Bleffed is be that waiteth, and cometh to
the thousand three hundred and five and thirty days.
Here is the grand period, this is the happy epo-
cha. But why is this date fo peculiarly dignified?
why are thoſe fo bleffed who reach it? The rea-
fon is, becauſe then an end fhall be put to all the
outward calamities of God's people, and a door
opened for the propagation of the gofpel over the
whole known world; becaufe then the Lord fhall
be the everlasting light of his church, and the days
of her mourning fſhall be ended. See the charac-
ters of the fpiritual ftate. But when is this to
be? whither will this date carry us? Why to the
fall of the eaſtern antichrift, the Mahometan fuper-
ftition, which is to be 45 years after the conver-
fion of the Jews here in Europe; or 75 years
after the deftruction of the papacy. This is
the bleffed time in referve for the church,
From whence we fee, that though there will be a
dawn, an opening of it upon the fall of the papa-
cy, and the converfion of fome of the Jews, thofe
particularly who have ftumbled at the Latin ido-
latry; yet that it will not rife fo high, or appear
with that degree of outward luftre, as is proper
to give it the denomination of the fpiritual ftate,
till the Turkish empire is overthrown, and fo way
made for the converfion of the Jews in Afia, or
the eaſtern parts of the world. This is the time
in which the profeffing people of God, in which
the church of Chrift will appear peculiarly bleffed;
even
niel's prophecy; which is, doubtless, to give us the hiſtory of the
Jews and Gentiles under the goſpel ſtate; how long both ſhould
fuffer thro' the antichriftian idolatry, or from the time of its rife.
5 Rev. xi. 11.
• Ifai. lx. 20.
16
The Introduction.
even when both the houſes of Ifrael fhall be
brought home; not only the two tribes in theſe
parts of the world, but the ten likewiſe in the
other. 'Tis only of the former of theſe that I
underſtand the 11th verfe, and the latter I fup-
pofe included under the 12th. For I cannot yet
be perfuaded to think, that the converfion of the
Jews is only to be underſtood of the bringing
back the remains of them in thefe parts of the
world, the greater number of whom, by far, be-
long only to the two tribes; but that in the ac-
compliſhment of the prophecy concerning them,
we are to take in the converfion of the remains of
the ten tribes. My reafon for it is, That I think
there is fufficient ground from fcripture to con-
clude, that their gathering will be equal to their
difperfion; otherwiſe a part only of Ifrael would
be faved, and not all Ifrael, as the apoſtle afferts.
But for this we muſt wait till the 1335 days be
accomplished.
8
Thus we fee where the fpiritual reign of Chrift
is to begin, namely, on the downfall of the eaftern
and weſtern antichrifts. With regard to the du-
ration of this reign, I don't fee that any probable
conjecture can be made about it, unlefs the feven
months allowed for the burying of Gog and his
multitude be the time; which anfwers to 210
years, to commence from the fall of the Turk.
and with him of all the implacable enemies of
Chrift. After which it fhould feem that the
church, for the ſpace of thefe 210 years, fhall
enjoy an uninterrupted ſtate of peace and profpe-
rity, and have a continued flow of converts from
all parts of the world into her. But however
7
අ
$
Ezek. xxxix. 12.
that
Rom. xi. 26.
The reverend and learned Mr. Bedford, in his ingenious
notes on this fubje&t, bound up with bp Kidder's works, fup-
pofes, That the prophet Ezekiel allows thefe 210 years as pre-
paratory
The Introduction.
17
that be (fince nothing can be determined in fo
doubtful a matter) it is certain, that the fpiritu-
al
paratory to the univerfal reception and eftablishment of the gof-
pel; that it will be thus long before the world is cleanfed of
all idolatry, fuperftition and falfe ways of worſhip, and a chrif-
tian love, peace and unity, the characters of the ſpiritual reign,
univerfally prevail. I pay the utmoſt deference to Mr Bedford's
judgment, and am not a little concern'd, that I diffent from him
in this particular. But I am obliged to fay, not only that I can-
not conceive, how it ſhould be thus long before the ſpiritual king-
dom of Chrift univerfally obtains in the world; but alſo, how
that univerſal ſtate of peace, unity and holiness, which, accord-
ing to Mr. Bedford, is to take place after the 210 years, fhould
continue for 1000 years in this prefent world. I cannot ap-
prehend the former, becauſe, if I compare that ſtate of things,
which is to commence upon the downfall of antichrift, and the
pouring out of the Spirit in a more plentiful manner than has yet
been, with the fuccefs which attended the firft effufion of the
Holy Ghoft, on the apoftles and primitive church, I muft believe,
that the goſpel and intereft of Chrift will, at leaft, make as quick
a progrefs through the earth (tho' if I had faid a quicker, per-
haps, I fhould not have been miſtaken) as it did, when the
Spirit was first poured out; and then, we know, in what a
fhort time the goſpel was ſpread over the known world. I can
have no notion of the latter opinion, becauſe I am well affured,
that the characters belonging to the 1000 years, as deſcribed in
the 20th chapter of the Revelation, will fuit only with the perfo-
nal part of Chriſt's reign, or that ſtate which is to fucceed his
fecond coming: Which is the matter to be proved in this trea-
tife. Befides, with refpect to the time allowed for the burying
theſe dead bodies, or the cleanfing the world of error and fuper-
ftition, and bringing things to a perfection in the church, I, at
prefent, cannot but think, That as no ftate of things however
perfect, whether in the world or the church, has long continued in
one ftay, fe, whenever this time comes, it will foon make way
for, and fink into, that general declenfion or falling away, which
fhall iffue in the clofe of time, and the deftruction of this world.
And, indeed, 'tis impoffible it fhould be otherwife, if any cre-
dit is to be given to the rabinnical fentiment, concerning the de-
ftruction of the world; or rather, if there is any agreement, in
refpect of time as well as things, between the fix days creation
and the fabbath enfuing, and the duration of this world for 6000
years, and the fucceffion of Chrift's kingdom in the feventh
yol. I,
mile
C
18
The Introduction.
1
{
al part of Chrift's reign will not end, till all the
elect, among Jews and Gentiles, are brought in,
and fo the whole myftical body of Christ is com
pleted. Upon which thofe words, applied to the
preceding ftate by way of compariſon or analo-
gy, will be fulfilled in their higheſt and moſt
proper fenſe: The marriage of the Lamb is come,
and his wife has made her Jelf ready'; which may
be well faid, when every thing is prepared for
Chriſt's coming the fecond time to reign with his
whole church, in a ſtate of immortality and per-
fection.
Now then, we ſee our felves brought to the end
of the 19th chapter, and therein to the clofe of
the fpiritual part of Chrift's reign, according to
the natural order of the hiftory. If I thought it
was neceffary to labour this part of the argument,
and offer at particular reafons, why the 19th
chapter includes this branch of Chriſt's reign, and
clofes with it, I fhould prefume it would be fuf-
ficiently evident, becauſe in this chapter we have
an account of the converfion of the Jews (this
every body allows) and, I add, the fulneſs of the
Gentiles, or, which is the fame thing, the Jews
millennium; which is a notion, however little regarded, that I
am not aſhamed to own my ſelf in. Upon this fuppofition we
ſhall find our whole time completed, at least, by the end of
thefe 2 10 years; making the computation as follows;
Year of the world when Chrift was born
Rife of antichrift
Duration of his reign
Neftruction of the Turkish empire
Time allowed for cleanfing the world, and
perfecting the church
and}
1
Years
4004
476
1260
75
210
chap. xix. 7
Total
6025
and
The Introduction.
19
I
,
and Gentiles joining together in one church ftate;
becauſe the battle, which is there defcribed, as
introductory to this ftate, is fuch as anfwers to
the accounts we have in the prophets, particular-
ly Ezekiel and Joel, relating to thefe times ;
and, farther, becauſe the confequences of this
battle, fuch as the cafting the beast and falfe pro-
phet into a lake of fire, and flaying the remnant
with the fword of him that fat upon the horse'
are the exprefs characters of the fpiritual reign:
Becauſe all thefe events are the fore-runners,
concomitants or confequents of it. Each of
theſe heads fhall be made good, if the difpute
of them renders it neceffary. Till then, becaufe
I would not be tedious, I will only undertake the
vindication of one of them, and that, becauſe it
appears to be the grand diftinguiſhing circumftance
in this reign; I mean, the converfion of the Jews
and fulneſs of the Gentiles; or, in other words,
their conjunction in one goſpel church ítate. And
the proof of this arifes from the afcription of
praife, before ſpoken of, in the beginning of this
chapter, where the manner of expreffion, as well
as the defcription of the perfons who join in it,
is a demonſtrative evidence, that both Jews and
Gentiles are concern'd in this part of the hiftory.
The afcription it felf is, Alleluja: Salvation, and
glory, and honour, and power, unto the Lord our God.
The firſt word is Hebrew, and, as it is borrowed
from the Jewish worship, may be fuppofed to have
fomething fymbolical in it, and fo, under their
own phrafeology, point at the Jews in their con-
verted ftate. The other words fuit the gofpel
ſtate of worſhip, as peculiar to the Gentiles; and
therefore by being fubjoined to the Alleluja, moft
I ver. 20, 21.
C 2
pro-
20
The Introduction.
probably intend their fulneſs, and conjunction with
the Jews. But if this is not enough, what follows
at the 4th verfe, I think, will be fo; where we
have a particular account of the perfons concern-
ed in this afcription; and thefe are defcribed,
1. By the four and twenty elders, which all
will acknowledge to be an emblem of the Jewish
church, in allufion to the twenty four courfes of
their priests 2. And, 2. By the four beafts,
which plainly appears to be an emblem of the gof-
pel church among the Gentiles; becauſe this
church, and the progrefs of Chriftianity in it,
through the Roman empire, is reprefented by
them, in the 6th chapter of this book, upoṇ
opening the four firft feals. If this be true, I
may fpare my felf the trouble of proving the
other facts, defcribed in the remaining part of
this chapter; which, though laſt in relation, are,
indeed, firft in accomplishment, and make way
for this happy conjunction; becauſe if it appears
from hence, that the principal fact here re-
prefented, is the converfion of the Jews, and the
fulncfs of the Gentiles, it will follow, That the
fpiritual branch of Chrift's kingdom is the main
fubject of this chapter, and that in the courfe of
the hiftory it concludes with it; becauſe no cir-
cumftance in it more confiderable, no branch
of it more noble, more general and compre-
henfive, could be related. And, after having
faid this, I imagine, it will be no objection
with any against taking the 19th chapter in this
view, That fo little is there faid upon this fubject;
that we have fo few particulars relating to the
fpiritual branch of our Lord's kingdom. Tho',
to obviate any thing of that kind, perhaps,
3 Abbadie, touchant
¿
1 Chron. xxiv. throughout.
Poverture des lep: feaux.
it
21.
The Introduction:
༢
it may not be amifs to leave this one remark with
the reader before I procede; That this brevity
is intirely agreeable to the method obferved by
the Holy Ghoſt throughout this book, which is
only to hint at the principal or leading events,
which are the out lines of the whole piece, and
leave the ſtate following upon thofe leading events,
to be filled up from other parts of fcripture. Con-
formable hereto, as all muft allow, That that chapter
has reference to the converfion of the Jews, and,
for the reafons above, to their conjunction with
the Gentiles; ſo when the events, which lead the
way to that remarkable time and ftate, are des
fcribed, no more is there to be expected. You
have the ſtate it felf, and the grand circumftan-
ces or events which uſher it in, and that is fuffi-
cient; the particulars belonging to it are to be
fupplied from other parts of holy writ, efpecially
the prophets, where we have this part of the Jewish
hiſtory, I mean, their happy and flouriſhing ftate
after their converfion to Chriftianity, fet in a full
light. And this, I imagine, is the grand reafon
why fo little is faid of it in the Revelation.
Now if this be matter of fact, as it certainly
is, then there is fufficient reafon to conclude, not
only that this 19th chapter ends with the fpiritual
part of Chrift's reign, but that, as a confequence
of it, and in perfect confiſtence with the plan and
fcheme of the hiftory, the 20th chapter begins
with a fucceffion of new events; that is to ſay,
with an account of the fourth and laft period of
the church, which anfwers to that branch of
Chriſt's reign which we call perfonal; becaufe it
is not to commence till Chrift's fecond perfonal
appearance. This, I think, is an unavoidable
conclufion, unlefs we will fuppofe that the hifto-
ry breaks off here, and that we have no account
C 3
of
22
The Introduction.
of Chriſt in the execution of his mediatoral king-
dom, higher than the converfion of the Jews,
and the ſtate thereupon enfuing. But that no
fuppofition of this kind ought to be admitted, is
to me abundantly plain; becaufe, if I miſtake
not, 'tis eafy to demonftrate, that the propheti-
cal accounts of this book are defigned to reach to
all the tranfactions which concern the church, till
the Lord Jefus Chrift fhall deliver up the king-
dom to his Father; to the whole affair of the gof-
pel kingdom from its firſt rife, to its confumma-
tion in ultimate glory.
I fear, it would detain us rather too long, to
enter into a particular difquifition of this matter
here; though, as fo much depends upon it, 'twill
be neceffary that fomething fhould be offered for
proof of the affertion. And, that I may be as
fhort as poffible, I would refer you to that paffage
which we meet with in the 1ft chapter of this
book, verſe the 19th, where our Lord acquaints
the prophet with his exprefs defign, in giving
him this Revelation: Write, fays he, the things
which thou haft feen; meaning the vifion he had
feen of Chrift, as defcribed in the preceding ver-
fes; which may intend the erection of the gof-
pel kingdom under Chrift, as prieft, prophet and
king. And the things which are; that is to fay,
the ftate of the goſpel church at that time, de-
fcribed in the 2d and 3d chapters. And the things
which ſhall be hereafter. Now here the queftion
is, How far does this hereafter extend? I cannot
fuppofe, that it reaches only to the end of time;
but that it includes thofe great things which
Chrift is to be concerned in as mediator, upon
his fecond appearance, as well as thofe which pre-
cede. And, I am not only the rather inclined to
this way of thinking, but wonderfully confirmed
in
The Introduction.
23
in it, when I confider, what is the drift or
ſcope of this book; what is the one point in
which all the lines of this prophecy centre; I
mean, the fecond coming of Chrift, and his
kingdon confequent upon it. This is an obfer-
vation that will lie open to every careful reader.
"Tis taken notice of in the introduction to this
book, as the grand point in view. Behold be com-
eth with clouds 4 and reference is made to the
fame ſtate, at verfe 18th, where Chrift fays,
I have the keys of hell and of death. So when he
clofes his meffage to the Laodiccans, the laft of
the feven churches, he puts them in mind of his
kingdom, as the centre of all other difpenfations.
To him that overcometh will I grant to fit with me
in my throne. And in the laſt chapter 'tis repeat-
ed ſeveral times, to intimate, that this prophecy
was to receive its full accompliſhment in his fe-
cond coming, and the defigns or ends of it. Be-
bold, I come quickly, ver. 7. Behold, I come quick-
ly, and my reward is with me, ver. 12. And a-
gain; ver. 20. He that teftifies these things faith,
Surely I come quickly.
Well, if there is fufficient reafon to conclude
from hence, that the defign, of this book is,
to give us a connected hiftory of the church,
in its main leading events, from Chrift's firſt
eſtabliſhment of the gofpel to his fecond com-
ing (including the glorious work he is then
to be concerned in as mediator) and if in the
clofe of the 19th chapter, we are brought down
to the ftate of the church fucceding the downfall
of antichrift, which anfwers to the fpiritual part
of Chriſt's reign; who fees not that the natural
courfe of the hiftory leads us next to the laft and
principal period of the church? The Holy Ghoft
4 chap. i. 7.
C 4
ha.
24
The Introduction.
having defcribed what concerns the other three
periods, at leaſt in a general way, the reafon of
things makes it neceffary, that he fhould now
procede to the fourth and laft: I ſay, having de-
fcribed the others in a general way; becauſe
it muſt be allowed, that, with regard to the fpi-
ritual part of Chrift's reign, he re-affumes that
argument, and, together with the perfonal
part, afterwards expatiates upon it, in the two
laft chapters of this book, the 21ft efpecial-
ly. And a very good reafon may be given, why
it is only hinted at before; it being ufual with
the Holy Ghoft in fcripture, to haften to that
which is the chief point in view, and return to
what intervenes of lefs confequence afterwards ;
as is manifeft in the hiftory of the creations.
Now, 'tis certain, that nothing could be of ſo
great confequence, after he had given us a gene-
ral idea of Chrift's fpiritual kingdom, in its eſta-
bliſhment on the downfall of Turk and pope, as
the defcription of the perfonal part of his reign,
which is to fill up the next and laft period after
the fpiritual. There is, indeed, an infeparable
connection between them, as the one makes way
for the other. The fpiritual is preparatory to the
perfonal; that being accompliſhed this fuccedes ;
and therefore 'tis no wonder they follow each
other immediately in the defcription. Befides,
the theme it felf was fo delightful, that the Ho-
ly Ghoft might well pafs from a general account
of the fpiritual part of Chrift's reign, to a gene-
ral account of the perfonal, referving the particu-
lar explication of both for another place.
Now this being the real ſtate of the cafe, it is
abundantly plain, that the fubject contained in
Grotius in Gen. 1. 27.
the
The Introduction.
25
the 20th chapter of the Revelation, is an intire
argument of it ſelf, diſtinct from all the other pe-
riods of the church; and, confequently, that we
may venture upon a direct expofition of it, with-
out looking back for any connection, or mixing
the accounts here, with thofe which precede.
I know Dr. Lightfoot (to mention no more) is
quite of another mind, and warmly contends,
That this chapter is no more than a recapitula-
tion of what the evangeliſt had faid, concerning
the ſtate and perfecution of the church, from the
beginning of the 4th chapter to the end of the
19th. But fuch an account as this, is directly
contrary to the defign of this book, as generally con-
feffed to be a perpetual hiſtory of the church; and
therefore till that principle is overthrown, 'twill
be fufficient to obſerve, in anſwer to the Doctor,
That by his expofition the hiftory is extremely
defective; fo far from carrying us down to the
laft period of the church, that it breaks off in the
very middle, going no farther than the down-
fall of antichrift: For, according to him, the
two laft chapters are intirely out of the queſtion,
being no way concerned in the fucceffion of the
hiſtory; and as to the Jews, their converfion is
made to take place before the fall of antichrift :
In both which cafes, I cannot help faying, I think
the Doctor intirely miſtaken. But to pafs that,
the centre of the prophecy, as before obferv'd, is
the perfonal branch of Chrift's reign on his fe-
cond coming: But, according to the Doctor, the
hiſtory is not only filent about that, but even about
the fpiritual part of it; which are fuch deficien-
cies as can never be fuppofed, in a revelation of
this kind. Not but when we come to confider
the particulars defcribed in the beginning of this
chapter, we shall prove, that they cannot be ac-
commodated
26
The Introduction.
commodated to any preceding ſtate of the church,
and confequently that no part of it can be a re-
capitulation of former events. We return there-
fore to our firft account of this chapter, and
muſt abide by it, 'till convinced of an error;
namely, That it comprehends a feries of events
intirely new. And, to ſay all in one word, we ap-
prehend, It is only upon this principle, that
we can come to a true acquaintance with the
defign of the chapter; it being manifeft to de-
monftration, That thofe who have attempted to
explain it, upon fuppofition of its being a fumma-
ry or recapitulation of former events in the
church, have loft themfelves, and darkened the
text; whereas, take it, as it is, for a fcene in-
tirely new, carrying on the hiſtory of the church,
where it was left in the foregoing chapter, we
fhall find, That as it will oblige us to refolve the
whole of it into the perfonal part of Chrift's
reign, fo it will be an admirable clue to lead us
into a right underſtanding of the feveral particu-
lars of which it is made up.
There is one thing more, which I muſt beg
leave to fubjoin here, as an additional proof,
that this 20th chapter is a feparate branch of
the hiftory of the church; and 'tis this: That
as we have had a particular account of the
deſtruction of the principal enemies of the
church, who acted under Satan, upon the ftage
of this world, in the foregoing parts of this book
(iffuing with the 19th chapter) fo 'tis reafonable
to expect, according to the nature of things, that
we fhould now have fome account of Satan him-
felf, what is his doom, how it fares with him,
the arch-enemy. As his emiffaries here upon
earth have met their doom, what fhould follow
upon this, in the order of the apocalyptical hifto-
ry,
The Introduction:
27
ry,
fo naturally, as the overthrow of Satan him-
felf. And when will this be? Why, not while
the church is mortal, not while the faints are in
this earthly ſtate; but immediately on the fecond
coming of Chrift. And therefore, as the deſtruc-
tion of the eaſtern and weſtern antichrifts (in the
feveral degrees of it) comes in under the firſt fix
vials, or at moſt, under them and the firſt effects
of the feventh; fo Satan's deftruction is referved
as the clofing event of the feventh, when the vial
of divine wrath, in which the It is done will re-
ceive its higheſt completion, is to be poured out
into the air, that is to fay, upon the very feat
and kingdom of Satan; or more plainly, upon
Satan himſelf, refiding in the air, as well as the
wicked then upon earth. Which will be done
by Chrift's being revealed in flaming fire, driving
him from thofe feats (to make way for his own
glorious progrefs to earth) and fhutting him
up cloſer againſt the judgment of the great day.
This is the laft fcene of things, and therefore if
we have not a defcription of it in this place, we
have it no where. But how can we admit fuch
a fufpicion? Would the Lord be particular in re-
lating the deftruction of the inftruments, and
give us no account of the deftruction of the prin-
cipal? Shall that which Chrift will fpirit his peo-
ple for here be defcribed, and that in which he
is to appear himfelf, as alone equal to it, be omit-
ted? By no means. We conclude therefore,
that this chapter opens with a defcription of
thefe events, and prefents us with others, pecu-
liar to the laſt period; and fo, that hereby not
only the order of the hiftory is preferved, but the
hiſtory it felf rendered complete.
I have only farther to add here, That in our
explication of this 20th chapter, we fhall confi-
der
28
The Introduction.
der the events under that diftribution which the fe
veral vifions contained in it have made ready to
our hands, unleſs where another break more con-
veniently offers, and therefore fhall now enter
upon the firſt vifion, which ends with the third
verfe.
Reve
An ESSAY, &c. 29
FB GUTTEMBERG
Revelation xx. 1, 2, 3.
And I faw an angel come down from heaven,
having the key of the bottomless pit, and a
great chain in his hand. And he laid hold on
the dragon, that old ferpent, which is the De-
vil and Satan, and bound him a thouſand
years; and caft him into the bottomless pit,
and fhut him up, and fet a feal upon him, that
be ſhould deceive the nations no more, till the
thousand years should be fulfilled: And after
that he must be loofed a little feafon.
冰冰
​T
HESE verſes, as you will ob-
ferve in reading them, prefent
us with the doom or judgment
of the Dragon, on the begin-
ning of the thousand-years
reign. For the explication of
them, it will be neceffary to
refolve the following queries.
First, Who are we to underſtand by the angel,
which John faw coming down from heaven,
having the key of the bottomless pit, and
a great chain in his hand?
Secondly, Who is meant by the dragon, that old
ferpent, called alfo the Devil and Satan?
Thirdly,
30
An ES SAT on
Thirdly, What is the work or bufinefs upon
which the angel comes from heaven thus
prepared, reprefented in his management of
the dragon?
Fourthly, What is the defign of the angel, in tak-
ing thoſe methods with the dragon? Or,
How are we to underſtand the reafon here
given, That he should deceive the nations no
more, till the thousand years should be fulfilled?
Fifthly, How are the thousand years to be taken,
whether definitely or indefinitely?
Laftly, What is meant by the little feafon, for
which Satan is to be loofed, after the thou-
fand years are expired?
Let us enter upon theſe feveral inquiries in their
order.
First, Who are we to underftand by the angel,
reprefented as the great agent in this vifion?
You are very fenfible, I perfuade my felf, that
this term is differently applied in fcripture. Ac-
cording to its ſtrict acceptation it fignifies a meſ-
fenger; and therefore, as the heavenly fpirits,
who furround the divine throne, have been fre-
quently charged with commiffions from the Lord
for his people, they are often ſpoken of under this
term. For the fame reafon this word is uſed of
the prieſts and prophets under the legal difpenfati-
on²; and of the minifters of the everlaſting gof-
pel, or the elders of churches; in which fenfe it is
frequent in this book 3. Sometimes the whole
elderſhip or miniftry is meant by it, as in Rev. ii.
1. it ſhould ſeem, that by the angel of Ephefus is
intended, not any one paſtor or overfeer, but the
2
1 Pfal. ciii. 20. Heb. i. 7.
2
Mal. ii. 7. and chap. iii. 1. where John the Baptift is ſo cal-
led. Huetii Demonftrat. Evangel. p. 254, 255.
3 Rev. ii. 1, 8, 12, &c. chap. iii. 1, &c.
whole
the Millennium, &c.
31
whole miniftry in that church, they having more
than one amongſt them. Again, in fome places
the word is uſed of angels, popularly fo called, in
conjunction with men: Or in other terms, Of the
ftates, nations or people, over which fuch and
fuch an angel or angels prefide', and which the
Lord, under the conduct of their refpective an-
gels, is pleafed to make ufe of as inftruments, to
execute his wrath, or bring about any other of
his deſigns in the world. In this fenfe we are to
underſtand the angels, who are faid to found the
feven trumpets, and thofe who are to pour out
the feven vials, and fo likewife the four angels
which are bound in the great river Euphrates
As to the word in this chapter, there are three
fenfes in which it has been generally understood,
and which therefore principally deſerve to be con-
fidered. The firſt is, That by the angel here we
are to underſtand Conftantine the Great, the firſt
Chriſtian Roman emperor. The fecond, That by
this angel is defigned, a peculiar miniftry of an-
gels deputed by God, for the purpoſe of this vifi-
on'. The third and laft opinion is, That by this
word, no lefs perfon is defigned than the Lord
Jeſus Chriſt himſelf.
With regard to the firft of thefe accounts, I
fhall have occafion to fhow the inconclufiveneſs
of it, when I come to fpeak of the thoufand years,
and therefore wave confidering what is offer'd in
its favour, 'till I come there.
As to the ſecond opinion on this head, which
fuppofes, That a peculiar miniſtry, or deputation
of angels is here intended, I have this to fay:
Though I readily allow, that Chrift is reprefent-
ed, in fome parts of this book, as executing
5. Mede Comment. Apocal. p. 457,
Cradock in loc.
4 Acts xx. 17, 28.
471, &c.
6 Rev. ix. 14.
and Pool's annotat, in loc.
7
Waple,
dread-
32
An ESSAY on
dreadful things upon his enemies, by the hand of
his angels; and can fuppofe this to be the cafe with
refpect to Michael and his angels, when they are
faid to combat with, and overcome the red dragon
and his angels: Chrift by his angels, as they pre-
fide over different kingdoms and governments,
may here be ſuppoſed to ſpirit and affift Conftan-
tine and his army, againſt Maxentius and his fol-
lowers, who might in the fame way be ftirred up
by the devil, or wicked angels, againſt the church:
I fay, though I can readily grant this, without
being inclined to believe, that either Chrift or
the devil were perfonally prefent; yet I cannot
conceive, that fuch a method of reprefentation is
defigned here, That one or more angels, acting
by a delegated power from Chrift, are intended
by the angel, who is here faid to bind and im-
prifon Satan. The reafon is, becauſe there is a
vaft difparity between the tranfaction here, and
what is poffible to happen under any fecular go-
vernment. We know that while the church is
mortal, and there is need of it, the Lord will
employ the kingdoms of the earth one againſt
the other, to bring about the defigns of his glo-
ry; that the potfheards of the earth fhall dafh
themſelves to pieces; and that in work of this
kind, his angels, as minifters, may be faid to
work under him on feveral accounts; becauſe the
prefent world, in its different forms and ftates, is
put in fubjection to them, as minifters or inftru-
ments for him. But this is not, this cannot be
the cafe, when the time for opening the ſcene
defcribed in this chapter is accomplished; then
we fhall fee all rule and dominion, all govern-
ment and authority (I fpeak as to fecular things)
brought to a period. Here is nothing to do with
the kingdoms of this world, therefore no need
of the angels; but wholly with Satan himſelf,
and
the Millennium, &c.
33
and his kingdom, a work in which the Lord Je-
fus is eſpecially interefted. And tho' when Chrift
comes to be revealed from heaven, it will be with
myriads of angels, and thefe probably not for
pomp only, but fervice; yet, I conceive, we have
not fufficient ground to conclude that he will em-
ploy them in any fuch way as this. They may,
and I am inclined to think will, be uſed as inftru-
ments to prepare his way, in gathering together
the elect, and probably in burning the world;
but, methinks, there is fomething fo peculiarly
glorious in this part, that none may fhare in it
with Chriſt. But to go the fartheft I can, and
that it is neceffary, I think, for any to go, al-
lowing that the angels may, in fome refpect or
other, unknown to us, act in the binding and
impriſoning Satan, yet this will not exclude the
prefence of Chrift; and cannot, I apprehend, be
fo underſtood; becauſe the nature of the work is
fuch, as it terminates immediately upon Satan,
and makes his company or prefence abfolutely ne-
ceffary. Do we confider what Chrift was fet up
for by the Father? with what peculiar view he
was called to the work of a mediator and favi-
our? Do we remember that his profeffed buſineſs
is with Satan, to triumph over him, as well as de-
ſtroy his works? Was he not revealed under this
confideration in the first promife, as he that
fhould bruiſe the ferpent's head? Did he appear
in our nature, and by his meritorious death ſpoil
principalities and powers in his own perfon upon
the cross? Shall he not himſelf purſue this accurf-
ed enemy, and carry off all the triumphs of his
crofs? Think with your felves, Is it not fit that
he, who has done fo much, fhould go through?
That he, who laid the foundation of it in his own
4 Gen. iii. 19.
D
Vol. I.
blood.
34
An ESSAY on
1
blood, ſhould carry it on with his own hand?
Shall he intirely refign that to the angels, which is
the principal defign of his fufferings and death;
the principal glory of his mediatoral kingdom;
and, I may fay, the grand end of his coming, if
we confider what depends upon this fingle event?
No; however he may employ them in it, he will
doubtlefs be there himfelf as principal, and pub-
lickly bruife Satan under the feet of his trium-
phant church. He will chain him up on the be-
ginning of the thoufand years, and fo carry on
the defign of his mediatoral undertakings; till at
laft he will accomplish the ruin of their adverfa-
ries, and advance the glory of his people to the
higheft, in his final judgment and deftruction up-
on the cloſe of that term. His binding at the
beginning, and his condemnation at the end, are
both works worthy of Chrift, what he has under-
taken, what he alone is equal to, and what his
glory is highly concerned in; and therefore, there
is as much reafon why he ſhould appear in the
one, as in the other; and, indeed, why he ſhould
be equally principal in both. To conclude then,
Though it muſt be allowed, that Chrift in many
cafes acts by his angels as minifters, nay, and
will act by them at the laft day, efpecially in
fome things preparatory to his kingdom; yet in
this work there feems to be a degree of glory,
which peculiarly belongs to the redeemer him-
felf. 'Tis a work of that nature, which makes
the perfon and power of Chrift indifpenfably ne-
ceffary, and therefore what he comes agree-
ably prepared for. But more of this when we
come to fpeak of the enfigns he bears.
Having faid as much, I hope, as will be fuffi-
cient to fer afide this fecond opinion; I procede
now to the confideration of the third and laft,
which, I cannot but fay, I am beft pleafed with,
23,
the Millennium, &c.
35
as, in my account, moft confonant to truth;
namely, That by the angel in this place we are
to underſtand the Lord Jefus Chrift. And, I
apprehend, that this fentiment will abundantly
approve it felf on fuch arguments as thefe.
1. Becauſe it is not unufual to find our Lord
reprefented under this character, in the facred
writings. Thus he is called the angel of the di-
vine prefence, Ifa. Ixiii. 9. The angel of his pre-
fence faved them: being the perfon who went be-
fore the Ifraelites, and conducted them in their
progrefs from Egypt to the land of Canaan. So
again; he is ftiled the angel or messenger of the
covenant, Mal. iii. 1. And nothing is more fre-
quent among the prophets, than to find Chrift
mentioned by the name of the angel of the Lord'.
Now as it is evident from theſe paffages, that the
Lord Jefus Chrift does bear the name of an angel
in the old teftament, there is no impropriety, no
inconſiſtency, in fuppofing the fame character
may be applied to him in the new ¹. If he bears
it in one part of fcripture, he may in another,
where there is nothing in the text it felf or con-
text to hinder. And 'tis certain there is no objec-
tion of that nature here: So far from it, that
there is the fame reafon why Chirft, in relation
to his mediatoral undertakings, fhould be ſpoken
of by this character, in the 20th chapter of the
Revelation, as in thofe other fcriptures before
quoted. Becauſe as he is there called an angel,
or the angel of the Lord, on account of his being
the Father's fervant, confidered as mediator, and
fo fent by him on fome fpecial occafions, for the
deliverance or fupport of his people, as well as to
give them fome prelibations of his future incarna-
tion: So 'tis certain, that the works attributed to
Gen. xvii. 7. & xxii. 11, 12. Exod. iii. 2. with many others.
Thus the word is ufed, A&ts vii. 35, 38. Rev. viii. 3. & x. 1.
D 3
him
36
An ESSAY on
!
him in this chapter, which contain the higheſt
parts of his mediatoral kingdom, fuch as the de-
ſtruction of Satan, and the judgment both of the
godly and the wicked, properly befpeak him in-
tereſted in this character; it being undeniably
plain, that, confidered as mediator, he acts here-
in by commiffion, being the man whom God has
ordained to judge the world in righteousness, the
glorious perfon to whom this work is committed
by the Father ³, and who will therefore be fent
by him to execute it in the laft day. I fubjoin
to this,
3
2. The teftimonies of feveral writers, valuable
for their learning and acquaintance with fcripture,
who have understood the angel in this place to
mean the Lord Jefus Chrift himſelf. I fhall not
ſtudy under this particular to multiply names, but
rather give the reader a few of thofe many au-
thorities, which might be produced, that are moft
worthy regard. And I don't know why we may
not begin with Dr. Lightfoot, who, though no
friend to our doctrine at all, yet happens to be of
the fame opinion with us here. Theſe are his
words: I fuppofe it needless to prove that the angel
is Chrift. To this we may add Mr. Cradock's
interpretation, I faw an angei; that is, fays he,
Chrift the angel of the covenant, who [by his in-
ftruments] had caft out the dragon, chap. xii. 7,
9. We have a correfponding account from Mr.
Durham, who, fuppofing that this chapter is to
be immediately fubjoined to the 12th in the
courfe of the hiftory (though that is certainly a
miſtake) and, that the fame angel who caft down
Satan there, ftill farther purfues, and, as the next
reftraint, binds him here; underſtands both places
As xvii. 31. 3 John v. 22. 4 See the Doctor's fermon
on this text before the houſe of Commons, p. 7. • Expolition
of the R. velation, p 11;
of
}
the Millennium, &c. 37
7
,
of Chrift, the angel of the covenant 6. I take it
that Dr. Goodwin is likewife of this mind ; be-
caufe, if this and the next chapter refpect the
coming and kingdom of Chrift, as the doctor
afferts it is abfolutely neceffary, that the de-
fcent of the angel, in the first part of this chap-
ter, be underſtood of his fecond coming, other-
wife we ſhall have no particular defcription of this
event in that part of the book, where the natural
order of the hiftory requires it; whereas the
doctor exprefly affirms, that under the feventh
and laft vial (which feems to be contempora-
ry with the binding of Satan) Chrift himſelf ſhall
come, and make but one work of it, by destroying,
with his own band from heaven, all his and his peo-
ple's enemies. To thefe we might fubjoin Bur-
ket, Pool, Annotations and Synopfis, Roberts, Pa-
reus, Marlorate, and others: But I would be ten-
der of the reader's patience, and therefore dif
mifs this kind of proof.
3. Another argument, which fatisfies me, that
the angel here is to be underſtood of Chrift, is, The
nature of the event here fuppofed to be defcribed,
with the neceffity of fuch an account in the pro-
phetical hiſtory of the church. Is not the fecond
coming of Chriſt a leading event, a circumftance
of vaft importance to himſelf, as well as to the
faints? Is not the peculiar difplay of his own glo-
ry, as mediator, and the bleffednefs of his pco-
ple, as heirs with him, concerned in it? How
often is the thing it felf repeated in this book, as
a circumftance big with comfort to his followers,
and full of terror to his enemies; as that upon
which the happinefs of the one, and the deftruc-
tion of the other chiefly depends? Indeed, we may
fay, that it is the alpha and omega, the firft and
? Expofition, p. 24. $ ibid. p. 27, 28.
the
• Expofition, p. 704.
D 3
38
An ESSAY 012
1
។
the laft in this prophecy. And can we imagine
now, that fuch an event as this is omitted? That
no defcription of it is exhibited in its proper
place? I must confefs, this is fo far from being
probable to me, that the contrary feems highly
reafonable and neceffary. If the main defign of
this book is to give the grand, leading events,
through the feveral periods and revolutions of the
church, 'tis impoffible, without fuppofing the
greateſt flaw in the hiftory, that an event of this
nature, of all others the moſt confiderable, ſhould
be omitted: And, if the nature of things, and
the conduct of the hiftory, make the defcription
of it neceffary, 'tis certain, for the fame reafons,
that this is the place where we ought to look for
it. If the angel here is not to be underſtood of
Chrift, and his coming down from heaven in this
manner, of his fecond perfonal appearance, I
may venture to fay, we have no connected de-
fcription of it in this book; which cannot be
ſuppoſed for the reafons before given. If any
fhould fay, This is intended at the 11th verfe, where
John tells us, That he faw a great white throne,
and one fitting on it: I defire it may be confidered,
That the event taken notice of there, which
makes Chriſt's fecond coming neceffary, is quite
different from thofe defcribed in the beginning of
the chapter; and where two or more events
equally depend upon it, 'tis not to be thought
ftrange, if his coming be twice mentioned. Tho',
to fay the truth, that is not a defcription of
Chrift's fecond coming, but of his majeſtical in-
thronement, when he fits to judge the wicked,
and publickly acquit the righteous. And though
it muſt be acknowledged, that his prefence is fup-
pofed in fuch a tranfaction, yet it is certain, that
his coming is a circumftance different from, and
and previous to it. Though the judgment makes
4
it
the Millennium, &i.
39
•
it neceffary, that Chrift fhould be prefent, yet
the time when that is to commence, namely, af-
ter the clofe of the thoufand years, is reafon
enough, why his fecond coming is not to be pla-
ced there. No, there are other things immedi-
ately fucceding his fecond appearance; fuch as
the binding of Satan, the raifing of the faints, &c.
and with theſe the defcription ought to be con-
nected. I grant indeed, that there is one cir-
cumftance in that verfe, which has immediate re-
ference to his fecond coming; which is, that the
heaven and the earth fled away; but then, that is
not a defcription of his coming, but a glorious
confequent of it; neither is it defigned there to
fuggeft his immediate appearance at that time
from heaven, but the purity of his nature, and
the terror he will appear in to his enemies. Up-
on the whole then, though the prefence of Chrift
is expreft at the 11th verfe, and the work he is
to engage in makes it neceffary that it fhould, yet
that is very far from being a defcription of his fe-
cond coming. The judgment of the wicked is
not the immediate act which makes his coming
neceffary, nor that which will be immediately per-
formed upon his coming, but, as was faid before,
the refurrection and reign of the faints; in order
to which, Satan muſt be firſt bound; and as it
takes place there in fact, fo we find it actually
ftands there in the defcription.
4. The order in which this angel is placed,
in refpect of the other angels mentioned in
this prophecy, is a farther proof that Chrift is in-
tended. The angel in this 20th chapter is the
laft that appears; his time of acting does not
commence till the time allotted the others is run
out. So much is fignified by the particle after,
with which this chapter is introduced in the
French translation, Apres cela, after this, b. e. af
Ꭰ 4
ter
40
An ESSAY on
ter all the events which were repreſented to Jobu
in the preceding vifions were accompliſhed. For
after, as Monfieur Jurieu' obferves," in this book
fignifies, not only a fucceffion of vifions, but of
times; that is to ſay, that the events next fol-
lowing in fuch defcriptions are, in refpect of
time, later than thofe before mentioned. This
angel defcends after all the grand events which
were reprefented to John in the preceding part of
the book are produced; after the deftruction of
the red dragon; after the downfall of Turk and
pope; nay, after the angels, ufed before as inftru-
ments on the ſtage of this world, are diſmiſſed;
the feventh trumpet has founded, the feventh vi
al is poured out, and confequently, the work of
thofe angels is over, the defigns for which they
were appointed are anſwered; and yet, behold!
after all this another angel appears. Well now,
what does this mean? Who can this be? As the
order in which he is placed is peculiar, it ſeems
to intimate that the angel himſelf is fo too.
cannot be a common angel, nor defigned for
common work, becaufe his time is after the an-
gels of that clafs have finiſhed their parts. There
were feven of them, and their buſineſs ſeems to
have been with the kingdoms and people of this
earth ; the events which were to turn up here
feem to have been their province, and the pre-
fent world the ſtage upon which they were to
act; in confequence of which, the time of their
continuance can be fuppofed to reach no farther
than the end of this world; this appears to be
their bound, and therefore Chrift fwears, that in
the days of the voice of the feventh trumpet time
fhould be no longer. And when the ſeventh viaļ
is poured out, a great voice is heard, faying, It
Accompliſhment of fcripture prophecy, p. 289, 293.
? chap, x. 6, 7.
He
is
the Millennium, &c.
41
is done. That is, all is done, with regard to the
world and the church, which God defigned to
bring about on this earth, or in a mortal ftate.
If fo, there is neither any more time for thoſe
angels to act in, nor any more work for them to
do; yet all is not done, that Chrift was fet up
for, all is not accompliſhed with refpect to his
kingdom and glory; and therefore after all the
reft, here appears another angel, out of the time.
of thoſe ſeven angels, and charged with other
work than what was affigned them; beyond the
bounds of time, and out of the ordinary ſphere;
all that being perfected in the courfe of the feven
trumpets and ſeven vials. Well, who can this
extraordinary perfon be, that shall afcend the
ſtage after all the reft are laid afide, after the
fcaffolding of the old world is taken down, and a
new one is going to be erected? What a furpriſing
order of things is this! certainly it demands our
beſt notices. Something more is contained in it,
than we may be ready to imagine at the firſt.
Is the work of the other angels over, the ends
for which they were appointed, accomplished?
And is there yet another angel, an extra angel
(if I may ſo ſay) to act after them; who can
this be, according to the nature and order of
things, unleſs Chrift himſelf? Who having made
uſe of thoſe angels fo far as was neceffary, to pre-
pare matters below, refpecting all the concerns
of this world, now appears himſelf, out of the or-
dinary courſe, to execute thoſe deſigns which are
peculiarly his province. Once more.
5. The place from which this angel defcends,
faid to be heaven, turns our eyes upon Chrift,
and proves that he is intended. I am very fen-
fible that this term [beaven] is not always uſed
chap. xvi. 17.
in
42
An ESSAY on
4
5
;
in a literal or proper fenfe. "Tis not in every
place where it occurs, to be underſtood of the
aereal or fublunary heaven³; nor of the ſtarry or
ethereal heaven ; nor again, of the heaven of
glory, otherwife called the heaven of heavens ;
which are the feveral fenfes in which this word is
properly uſed in fcripture: But fometimes it is
figuratively applied, and, after the manner of the
Hebrews, fignifies in fome places God himſelf ›
in other places the gofpel church, which uſe is
frequent in this book; and laftly, it fometimes.
intends the fupreme authority or government 9.
We may difmifs all thefe acceptations or ufes of
the word, as of no confequence to the prefent ar-
gument, except two; namely, the laft under the
proper ufe of the word, and the laft under the
figurative; for the matter in queſtion will be,
Whether by the word heaven in this text, we are
to underſtand the heaven of heavens, the feat and
throne of the infinite majefty, or whether we are
to underſtand it of the fupreme power and go-
vernment, as committed to, and managed by the
church. Theſe different opinions are not without
their advocates. Mr. Lancaster, with others
2
>
take the word in the latter fenfe. I profefs my
felf to be with thofe, who underſtand the word
ſtrictly and properly: And if the figurative fenfe,
which fome contend for, can be juſtly fet afide,
the literal muſt of neceffity take place.
Now that by heaven in this paffage we cannot
underſtand the fupreme authority or government
lodged in the hands of the faints, is to me fuffici-
ently evident from this fingle confideration; That
4 Gen. i. 17.
6 Mede, p. 102, 103.
³ Gen. i. 8.
xii. 2
25. Lukė xv. 2 I.
I
5 Matt. xvi. 39. 2 Cor.
7 Dan. iv. 26. Matt. xxi.
8
& Rev. viii. 1.
& xiv. 6. 7.
袋
​Perpetual commentary on the Revelation.
xii. 3.
polis, p. 34.
9 Rev.
Theo
at
the Millennium, &c.
43
at the time when Satan is to be bound (which is
one grand reafon of the angel's coming down) the
church,as a governing polity, will be extinct. There
will be no fuch thing as a church ftate, an eccle-
fiaftical government then upon the earth; for the
myftical body of Chrift being completed on his
fecond coming, the church will be tranfplanted
from this earth, and be caught up to meet the
Lord in the air; the confequence of which is,
that all rule and authority, whether fuppofed in
the world or in the church, will intirely be at an
end. The defcent of the angel, and the binding
of Satan are contemporary; they are both to take
place on the beginning of the thoufand years;
and thefe, according to the courfe of the hiftory,
and the fucceffion of things, cannot commence
till the cloſe of time, when a period is to be put
to all forms of government and political authori-
ties whatfoever.
I acknowledge, indeed, that when the fpiritu
al branch of Chrift's reign fhall obtain in the
world, the governing power will be given into
the hands of the faints univerfally; that every
corrupt hierarchy, every heathenifh eſtabliſhment
ſhall be aboliſhed, and the civil adminiſtration,
throughout the whole world, be with thoſe who
are truly converted; and that, as this fhall be
one peculiar circumftance of glory attendant on
the rife of Chrift's future fpiritual kingdom, fo
it fhall run through the whole of it; that the
fecular power fhall continue with the faints, and
fhall not return into the hands of the heathen;
there fhall be no fuch political eftablishment as
paganiſm and antichriftianifm to reign again over
the earth, and enflave mankind, as they once
did; but as Daniel fays, when the kingdom is
once given to the faints of the moft High, it fall
be
44
An ESSAY on
be an everlasting dominion', that which fhall ftand
for ever: It shall not be left to another people, h. e.
it fhall not be fucceded by any other form of ga-
vernment, any new monarchy, but having fet
afide theſe kingdoms upon its rife, fhall confume
and deftroy them to the end, b. e. the end of
time. Antichriftianifm, or the papal hierarchy,
in which the other monarchies conclude, is to be
the laſt form of civil government which is to op-
poſe Chrift, before he comes to fet up his own
fpiritual government; and when this is done, it
fhall confume and deftroy that, and every other
antichriſtian government to the end.
Well, all this I heartily allow, and by that
means carry the rule and authority of the church
to the utmoſt extent. But what fervice will this
be of to our adverfaries? How will this favour
their opinion about the word heaven? Not at all.
For though this government is to continue in the
hands of the faints till the end, yet no longer
than that; whereas even that would be neceffa-
ry in our adverfaries way of reafoning. It muſt
then be, that the church, as invefted with the fu-
preme authority, fhould continue not only to
Chrift's fecond coming, but, in fome fort, even
after he is come; this will be the cafe, fuppofing
that Chrift defcends from thence, or acts by their
power in the binding of Satan. But how abhor-
rent this is from reaſon it ſelf, is clear from what
was before obferved; namely, that Chrift at this
time will not have a church here upon earth; nor
in ſhort, if he had, is it at all probable that he would,
or could act by them, in the execution of this
event. When he comes to bind Satan, his my-
ſtical body, as above fuggeſted, will be complete,
* Dan. vii. 14. 4 chap. ii. 44. ' ibid. é chap. ii. 44.
and vii. 26.
upon
the Millennium, &c.
45
upon which the faints fhall be immediately caught
up from earth to meet him in the air; the necef-
fary confequence of which is, that he cannot act
by any authority or power lodged in their hands,
as perfons here in a mortal ftate. Befides which,
it ought to be confidered, that though Chrift
(while his church is here) acts by them for the
fpiritual deftruction of Satan, if I may fo fay, yet
he will never act by them for his perfonal de-
ſtruction. What can the church or the faints do
with the binding of Satan himfelf? True, they
have been employed for deſtroying Satan's king-
dom, in a ſpiritual way, while paganifm and pa-
pal idolatry fubfifted; but when thefe, his emif
faries are removed, which they will be by this
time, what can the church have to do with Sa-
tan in his own perfon? His fall muſt be in ano-
ther way, and by another hand; his perfonal de-
ftruction is referved for Chrift, and none but
him. And that his perfonal deftruction is here.
intended, is not only evident from the courfe of
the hiſtory, but will be proved when we come
to confider, who is meant by the dragon in this
chapter.
Having thus, I apprehend, fairly overthrown
the figurative fenfe of the word heaven, which
fome have been willing to receive, I do not fee
what remains for us now, but the literal; what
fhould hinder, but that we underſtand the word
ftrictly and properly, for the feat and throne of
God. This certainly is moft agreeable to the de-
fign of the place, and beft agrees with the other
accounts of fcripture; this indeed is the real mat-
ter of fact. For when Chrift comes the ſecond
time without fin unto falvation, he comes from the
heavenly glory; He is revealed from heaven '; he
2 Thef. 1. 7
de-
46
An ESSAY on
defcends in the clouds of heaven, with the thous
fands of his faints. This agrees with all the ac
counts which we have of his fecond coming, par-
ticularly, that remarkable one in the 21ft chapter
of the Revelation, where the prophet tells us,
That he faw the new Jerufalem coming down from
God out of heaven'; which can mean nothing elfe
but Chrift himſelf, coming down from heaven,
with his whole myftical body. Upon the whole
therefore, and to clofe this head, confidering
where we are brought in the courfe of the apoca-
lyptical history, how neceffary it is, not only that
the fecond coming of Chrift fhould be defcribed
in this book, but how much reafon there is to
expect it in this part of the prophecy; and far-
ther, comparing the accounts of this matter, as
they ſtand in other fcriptures, with what we meet
with in this paffage, I prefume, we have fuffici-
ent ground to conclude, That by the angel we are
to underſtand Chrift; that heaven is to be pro-
perly taken; and that the angel's defcent from
thence, is defcriptive of Chrift's fecond perfonal
appearance. But let me fubjoin to this,
6. That the enfigns which the angel bears, the
apparatus or furniture which he appears with, is
another argument that Chrift is the great agent
here intended. Thefe enfigns are two, 1. The
key of the bottomless pit. And 2. A great chain.
Now if we look into other parts of fcripture, and
confider the manner in which Chrift is reprefent-
ed, eſpecially as concerned with the devil, we
fhall make no fcruple of underſtanding this paf-
fage of him. And this certainly is not only a
very fair way of interpretation, but, I think, the
moft fafe and conclufive; I mean, the explaining
one text by another. There are only two paf-
• Matt. xxiv. 30, 9 Zech. xiv. 4: I ver. 2.
fages
the Millennium, &c.
47
fages which I have in my eye; the one is where
the apoſtle Peter tells us, That God Spared not the
angels that finned, but caft them down to bell, and
delivered them into chains of darkness, to be referv-
ed unto judgment. This was the way, to fpeak
after the manner of men, which Chrift, as God,
took with the apoftate angels; he delivered them
into chains of darkneſs, as a means to referve
them for judgment. In agreement with this, and
as a partial execution of judgment, Chrift conti-
nues the fame methods with them on the begin-
ning of the thouſand years; he ftill purfues his
triumphs over them, and to lay them yet under
greater reſtraint, in ftricter confinement, comes
down from heaven with a great chain. Both re-
prefentations are of a piece. Peter tells us what
Chriſt has done with them, our prophet what he
will do. Thus we have one of the enfigns men-
tioned in our text, namely, the chain. We fhall
find the other in the Revelation: The place has
been quoted before; they are the words of our
Lord to John, when he fays, I have the keys of
bell and of death ³. This is certainly of equal ex-
tent with the expreffion in our text, the key of the
bottomlefs pit. Both paffages belong to the fame
perſon, and point at the fame time. If Chrift
has the keys of hell and of death, he has the keys
of that gulf, that dungeon (to fpeak in the fame
terms) where Satan and his hoft are to be confined;
that is to ſay, he has a ſovereign power and au-
thority over them (keys being the emblem of
power) and may, and will do with them as he
pleafes. He opens the pit, and none fhuts it; he
fhuts, and none opens. He has abfolute dominion
over all the powers of darknefs; he lets Satan
loofe and reſtrains him at his pleafure. The chain
3 chap. i. 18.
T 2 Pet. ii. 4.
is
48
An ESSAY on
:
is Chrift's, he now lengthens it as he thinks fits
and will hereafter bind him fafter and clofer with
it than ever. Well, we fee from hence, that 'tis not
unuſual in fcripture, to reprefent the Lord Jefus
Chriſt in his concerns with Satan, and the things
of another world, charged with theſe enſigns, as
emblems of his divine majefty and power. Theſe
are attributed to him, and to none elfe that I
know of, and therefore, as they are his diftin-
guishing characters, fufficiently warrant us to un-
derſtand thoſe paffages, where we meet with them,
of him. If Chrift is reprefented as managing the
devil in this way, in one part of fcripture, 'tis a
good argument why we ſhould fuppofe him equal-
ly intended in another part, where the fame way
of reprefentation is ufed, where the fame em-
blems are employed. But then,
Laftly. The work which this angel comes a-
bout is, to me, a demonftrative proof that no
other than the Lord Jefus Chrift is intended.
I ſpeak here only of his work in general, as his
concern is immediately with Satan and his king-
dom; for as to his particular management of Sa-
tan, deſcribed in this chapter, that will be confi-
dered elſewhere. Before it will be poffible for
the reader to fee the defign and force of this ar-
gument, it will be neceffary I ſhould let him into
my notion of the general ſtate of things, towards
the clofe of the world. All, who are acquainted
with the hiftory of the church, know what has
been the ſtate of religion in the feveral ages of
the world; in what way Satan has had his king-
dom, and by what methods he has endeavoured
to fupport it. He is an unwearied adverfary; has
been always contriving the deftruction of the hu-
mane race, and, where he has not acted perfo
nally himself, has all along had his inftruments
and emiffaries. He has concealed himfelf under
the
the Millennium, &c.
49
the thick darknefs of heathenifm for the greateſt
part of the time; it was by this that he reign-
ed under the old teftament; this he was fuffered
to keep up under the new, in the Roman empire,
till the days of Conftantine. When he was caft
down from that feat, as from heaven, he foon
work'd himſelf up into another, namely, papal
idolatry in the weſt, and Mahometanifm in the
eaft. The time is coming, when he fhall no
longer blind and enflave mankind by any of theſe
artifices. All antichriftian powers fhall be thrown
down, and the kingdoms of this world become the
kingdoms of our Lord, and of his Chriſt. All over
all the world fhall be the real or profeffed fer-
vants and ſubjects of Jefus. Truth, peace and
holineſs ſhall univerfally prevail. This is to be
the cafe under the fpiritual branch of Chrift's
kingdom: A defirable ftate indeed, and what
we might wish to continue to Chrift's fecond
coming. But fuch is the uncertain, fluctuating
condition of all things below, fo liable are the
pureſt churches to degenerate while here, iniqui-
ty will again overflow, there will be a general
falling away, as we before fuggefted, towards the
clofe of the world. We are fufficiently apprifed
of this from fcripture. Our Lord has, in more places
than one, mentioned this defection or corruption,
the abounding of vice and immorality, as the im-
mediate fore-runners of the end of the world. In
like manner, Peter tells us of fome that fhould
arife in the last days, fcoffers, walking after their
own lufts, who would deride the fecond coming
of our Lord, deny the general conflagration, a
future ftate, and the reft. And, I apprehend, the
fame condition of things is pointed out in the La-
odicean ftate; which as it is the laft of the fe-
Matth. xxiv. Luke xvii. 20, &c. xxi. 5,
2 Pet. iii, 3, &c. 7 Rev. iii. 14, &c.
Vol. I.
&.
4 Rev. xi. 15.
6
E
ven,
50
An ESSAY on
ven, and rifes corrupt after the Philadelphian
ftate, appears to be as remarkable an emblem of
this laſt and general defection, as the Philadel-
phian is of the fpiritual branch of Chrift's king-
dom.
Well, when this comes to be the cafe, 'tis evi-
dent Satan will regain his kingdom; though not
under the fame form as heretofore. It does not
appear, that there will ever be any corrupt, an-
tichriftian government, any civil eftablishments
or kingdoms uniting together againſt Chriſt and
his intereft at the end of the world. The beaft
and falfe prophet feem to be the laſt of this fort,
that are to exift. But, inſtead of ruling or pro-
pogating his intereft by vicegerents, as before; it
looks as if Satan would take things more directly
into his own hands, and, as in the times when
heathenifm univerfally prevailed, rule, as we may
fay, in his own perfon. He forefees that his
time is but ſhort, he finds that all his fecular in-
ftruments are removed, and therefore he will
come down and manage himfelf; bring in a flood
of iniquity, and fo corrupt the bulk of mankind.
This is wifely permitted by providence, to haften
on his own perfonal deftruction. This being the
ftate of things, we not only fee how neceffary it
is that Chrift ſhould appear, but likewife what it
is that he will come about; what is the laft work
he is to be engaged in on the ftage of this world,
or before he enters upon his own perfonal reign,
to make way for it. And this is nothing elfe but
to remove Satan and his kingdom (what we may
call fo emphatically) out of the way, as he had
before done his feveral inftruments. In fhort he
has now to do with Satan himſelf, in his perfon
and followers, and therefore his work is to bind
Satan, and deftroy the wicked then upon the
earth. And how admirably does this agree with
the
the Millennium, &c.
51
the work that our angel here comes about? And
as a confequence of that, How clearly is Chrift
reprefented by this character? That this is the
work which the angel in our text is concern-
ed in, none will difpute, that confider who it is
that Satan reprefents, and of courfe, who are in-
cluded in his binding. It is a common thing in
fcripture, eſpecially in this book, to find a whole
body or party exhibited in the perfon, or under
the name of their head, or reprefentative. Thus
Michael and his angels, in their firſt reference, in-
tend Chrift, but then, under Chrift, as head of
of the gofpel church, Conftantine and all the
Chriftian powers of that time are defigned. So
the dragon and his angels are immediately to be
underſtood of Satan himfelf; but confider him as
head of the pagan faction, and fo he reprefented
Maxentius and all his followers 3. The angels
who found the feven trumpets', and thoſe who
pour out the feven vials, are intirely of this
kind. So the bloody antichriftian powers, who
are to perfecute the faints 1260 years, are repre-
fented by a beaft; the idolatrous church of
Rome, by a lewd ftrumpet, and the true
church, or fpoufe of chrift, by a woman. In
the fame way, Satan in this chapter includes
all that are united under him, all that efpoufe his
caufe, and that he is leader or head to; and
therefore when the angel is faid to come down
from heaven to bind him, it means, not only
that he comes to confine him perfonally, but all
his fellow devils with him, and to deſtroy his
whole kingdom, then fubfifting among the wick-
ed upon earth.
8
But leaft any fhould think, what has been now
offered, is not fufficient to evince this laft part of
9
Rev. xii. 7.
ibid. xvii. 1, &c.
ibid. viii. 6 ¹ ibid. xvi. 1. 2 ibid. xiii. 1.
ibid. xii. 1.
4
E 2
the
52
An ESSAY on
the argument, namely, that the mortal wicked
are included in this judgment upon Satan; let us
fee what light we may receive in this matter from
the 11th verfe of this chapter, where we are told,
that the earth and the heaven fled away from the
face of him who fat upon the great white throne, h. e.
from the face or prefence of the Lord Jefus Chriſt.
Now thefe events are contemporary; when the
angel comes down to bind Satan, the earth and
the heaven will fly away; both refer to our Lord's
fecond coming: And the reafon why this particu-
lar circumftance is not mentioned till the 11th
verfe is, as I apprehend, becauſe there comes on
the defcription of the general judgment; and no
circumſtance was more proper to be taken notice
of, as introductory to it, than that the earth and
the heaven would then fly away; that beft repre-
fenting the folemnity of the great day, the puri-
ty or holiness of the judge, and the feverity with
which he will appear to the wicked.
Not but,
with reſpect to their taking place, both, as we
faid before, are contemporary, and therefore, re-
garding that only, this event might as well have
been joined to the 1ft verfe, as to the 11th. But
as the particular work or action defcribed in the
beginning of this chapter, was of a different na-
ture, fuch as the doom or judgment of the dra-
gon, immediately preceding the thoufand years,
fo other emblems, expreffive of the power and au-
thority of Chrift, might be made ufe of, as bet-
ter adapted to that occafion; and the diffolution
of the frame of nature, though in reality to hap-
pen at the fame time, be referved for another
part of the defcription, and to none more con-
veniently than that of the general judgment, be-
cauſe it ſtands as an awful introduction to it.
But to the matter in hand; If the frame of na-
ture is then to be diffolved, if heaven and earth
are
the Millennium, &c.
53
are then to fly away, who fees not that there will
be no room for any in this world, that none will
be left exiſting in a mortal ftate? You'll fay,
What then ſhall become of thoſe who are found
here at that time? Why, as to the living faints,
they ſhall pass under a change, equivalent to death,
and be caught up, body and foul, to meet the Lord
in the air; as to the wicked, they will be part of
the fuel which is to be burnt up at the laſt day,
they muſt perish in the general conflagration; I
fpeak as to their bodies, for their immortal fouls
will go to their place. And if fo, the plain con-
fequence is, That at the fame time that Satan
and his fellow devils are bound, the mortal wick-
ed then alive, as well as the reft, in their fouls,
fhall fuffer with him. That which brings on his
judgment in a feverer way will likewife bring on
theirs; there's a clofe connection between them:
And therefore, though his particular judgment
may be only mentioned in fome places, yet, no
doubt, theirs alſo is intended; becauſe the whole
body of the wicked is included under Satan, as
their leader and chief.
And certain it is, That this agrees with other
accounts in the new teftament, particularly with
what the apoſtle fays to the Theffalonians, when
he tells them: That the Lord Jesus should be re-
vealed from heaven, in flaming fire, to take venge-
ance on them that know not God, and that obey not
the gospel of his Son"; that is, upon the mortal
wicked then living. And fo Peter tells us That
the day of the Lord comes, when the beavens fhall
pass away with a great noife, and the earth, and all
the works therein, ſhall be burnt up. From both
which places it appears, That the work which
the Lord Jefus Chrift is to come about the fe
§ 2 Pet. iii. 10.
$
2
Theſſ, i. 72 8.
E 3
cond
54
An ESSAY on
cond time, is to execute judgment upon Satan,
and to deftroy his kingdom in the world. Now
this being the particular work, referred to in this
20th chapter, upon which the angel is faid to def-
cend, it is a farther confideration, which puts it
beyond queſtion with me, that Chrift is the per-
fon intended by the angel.
The reader will obferve, that I have elſewhere
delivered it as my opinion, or rather, to uſe the
fame words, fignified, that I was well perfuaded,
The utmost effects of the feventh vial would only
ceaſe in the total overthrow of Satan's kingdom, up-
on Chrift's fecond coming". Now the ftate we have
been juft before speaking of, is what I had there
reference to, namely, that general corruption
and wickednefs, which is immediately to precede
the deſtruction of the world, when Satan, on
thofe accounts, may be faid, as it were, to reign
in his own perfon. This is what I fuppofed, the
laft and grand object of the feventh vial, as it is
to be poured into the air, b. e. upon Satan him-
felf, refiding in the air, and upon the wicked,
conftituting his kingdom on the earth. I am
willing, before I enter on the fecond inquiry, to
re-conſider this affair, that, if any need be, I may
make fome amendment to what was before faid,
concerning the feventh vial, or at leaft, more
fully explain my felf both with refpect to that,
and the fifth and fixth vials, in accounting for
which I am not perfectly agreed with fome
others.
It is generally fuppofed, That the feven vials
contain the feveral degrees of the beaft's, b. e. of
antichrift's ruin; and that, from a correfpondence
between them and the trumpets, the vials have.
the fame parts of the old Roman empire for their
7 Marginal note, p. 8. See alfo p. 27:
Dr. Goodwin, Cradock, &c,
rea
the Millennium, &c.
55
refpective objects, which the trumpets had before
them. I entirely agree with this, unlefs where
the neceffity of things otherwife requires. I take
it indeed, that the grand, common object of theſe
vials is the antient Roman empire, where Chriſt
had fet up his goſpel kingdom, and over the
whole of which he defigned it to prevail in the
end, but then, I do not fuppofe, that this analo-
gy between the trumpets and the vials, precifely
holds in every particular; neither that the vials
extend no farther than the bare overthrow of
Turk and pope, whofe dominions may pretty
near anfwer thofe of old Rome. For, with re-
ſpect to the fifth vial, I fuppofe that that termi-
nates precifely upon the papal hierarchy, or the
papal powers in Italy, and other parts of Europe'
9 Whilton, Bedford, &c.
And
Mr. Bedford, in the notes before fpoken of, refers this vial to
the Turkish empire, and explains it of the many and great cala-
mities, which he fuppofes will affect them when it is poured
out. His reafon for this interpretation is, that remarkable cor-
refpondence which the feven trumpets have with the feven vials.
Upon this principle, as the fifth trumpet brought the Saracens
into Europe, about the year 726, who afterwards founded the
Mahometan empire, fo Mr. Bedford fuppofes the fifth vial muft,
of courſe, reſpect the fame empire. I cannot give into this ac-
count of the fifth vial, becauſe though there is a mighty corref-
pondence between the trumpets and the vials, and they have ge-
nerally the fame parts of the Roman empire for their objects, yet
the circumſtances of particular kingdoms may be fo altered under
the pouring out of the vials, from what they were when the
trumpets were founded, as to render this correfpondence in fome
inftances impoffible: And I take it, that this is the cafe here;
that the fifth vial is an exception from the other vials, in refpect
of this agreement or analogy. And, I conceive, it is not diffi-
cult to fee how it fhould be fo, becauſe the circumftances of
things in the east are confiderably changed fince the fifth trum-
pet; then the Saracens were a people diftinct from the Turks,
and, rifing before them, were to make earlier inroads upon En-
rope, and therefore, 'tis no wonder, that a diftinct trumpet
fhould be allowed them. But 'tis not thus now, 'twill not be
thus when the vials come to be poured out, then we ſhall find
E 4
them
56
An ESSAY onl
And, with refpect to the fixth vial, that that ef
pecially regards the Mahometan or Turkish empire.
Thefe vials, I apprehend, belong feparately to
thefe two ftates, as the main branches of anti-
chriſt.
them both one. As the Saracens founded the Turkifo empire, fo
they are now included, or rather loft under it, and therefore
may very properly be confidered as the object of one and the
fame vial, I mean the fixth, which peculiarly refpe&s the Turk-
ib empire.
Belides, if we confider the exprefs, immediate object of this
vial, according to the apocalyptical account of it, we fhall find
it cannot refpect the Turki empire; for it is faid to be poured
out upon the feat of the beast. Now, by the beaft in the Revela-
tion, I think, we are always to underftand either the papal hie-
rarchy it felt, or the feveral antichriftian ftates united under the
papacy for its fupport; and if fo, take it in which fenſe you
pleaſe, Rome will fill be the feat of this beaft; the metropolis
or imperial city, from whence all laws, civil and ecclefiaftical,
are iffued forth through the feveral kingdoms that own obedience
to the pope. I fee no reaſon to extend it any farther, not fo
much as to take in Conftantinople (though Dr. Grodavin includes
i) not only becauſe it cannot be fo frictly intitled to this cha-
racter as Rome (if it may at all) but alfo, and efpecially, becaufe
the deftruction of that city belongs to, and is mentioned under
another vial. Hence therefore you will fee, that by the feat of
the beaft, which is the object of this vial, I choose to underſtand
Rome it felf, which may be burnt down, and levelled with the
ground, when this vial comes to be poured out.
And how rea-
fonable is it, in the nature and-courfe of things, to think that
fome confiderable notice fhould be taken of Rome, a particular
vial aſſigned to it? If the fun, which is the object of the fourth
vial, relpect the pope himfelt, and his creatures, why may not
Rome, where he has conftantly refided, and hatched all his vil-
lanies, defervedly put in for the next? Thus, I apprehend, the
cafe ftands: the fifth vial refpe&ts the feat of the beaft, h. e.
Rome it fell, and fo makes a breach upon the order of correfpon-
dence between the trumpets and vials, while the fixth vial takes
in both the fifth and fixth trumpets, Saracens and Turks being now
one, uaited under Mahomet. And, after I bave faid this, the
reader will obſerve, that I am far from allowing three vials to
the Turkic empire; being of opinion, that the fourth refpects the
pope himself; the fifth, Rome, the feat of the beaſt ſtri&ly ſpeak-
ing; the fixch, the Turkiß empire; and the laſt, the remains of
all Chrift's enemies, papal, Mahometan, and pagan, in confede-
Jasy!
the Millennium, &c.
57
chrift. But then, forafmuch as the whole power
of thoſe two ſtates, b. e. the Latin idolatry in
Europe, and the followers of Mahomet in Afia,
foraſmuch as their whole power will not be intire-
ly broken under the pouring out of theſe vials
(tho' probably fo far diminiſhed as to make way,
at leaft, for the return both of the Jews in Europe,
and thoſe in Afia into their own land) why, they
will enter into a conjunction or alliance, rally all
their own forces together, and ingage as many
of the heathen powers, or kingdoms round about
them as poffible, in order to make one general
puſh againſt the Chriſtian powers in the eaſt and
weft; but efpecially againſt the Jews, now fetled
in the land of Canaan; and fo will gather toge-
ther a vaſt army, and come up to the valley of
Feboshaphat, the fame with Armageddon in the Re-
velation, where God will make a full end of them
at once. Now it is, I apprehend, that the ſe-
venth vial will be poured out upon the remains of
the Mabometan and Latin idolatry, in conjunction
with a vaſt multitude of the neighbouring hea-
then, engaged on their ſide ². So that herein, I
conceive, lies the precife difference between the
fifth and fixth vials, and this feventh vial; that
the one has the pope, the other the Turk, fepa-
rately, for their objects; but the ſeventh, both, in
their remains, and with them all the kings of the
world ingaged in their intereft, and brought up
to Armageddon. And, in this view, I can appre-
hend, how the feventh vial is faid to be poured
into the air, as that reprefents an object intirely
different from thoſe of the other vials, forafmuch
as by this account, it appears to affect not any
one branch of antichriftianifm, feparately; but the
whole kingdom of Satan, extended thro' the pa-
* See Dr. Goodwin concerning the vials, vol. 2. chap. 3. F. 7. `
gan
58
An ESSAY on
gan world. All his followers will feel the effects
of this vial, partly by multitudes being flain in
this battle ³, and partly by the converfion of thoſe
who are not flain, thro' the preaching and fpread-
ing of the gofpel, immediately after this over-
throw 4. So that this vial may well be faid to be
poured into the air, when it affects Satan's uni-
verfal kingdom throughout the whole world. And
thus both Ezekiel and John agree in the. It is done,
affixt to this battle by the one', and to this vial
by the other, as referring both to the fame
time; though I fuppofe Ezekiel's fully accom-
pliſhed, John's only partially. It is done, h. e all
that reſpected the deftruction of Chrift's enemies,
included in the courſe of the four monarchies, all
antichriftian powers are overthrown; and all that
related to the public and univerfal eſtabliſhment
of Chrift's kingdom over the whole world.
ftill, this is not all, though the firſt effects of this
vial are felt here, I am far from fuppofing they
ceafe with this battle. And therefore I differ again
from others in this, That I fuppofe the effects of
this vial are alſo felt through the whole of Chrift's
fpiritual reign; nay, that herein, fpeaking more
ftrictly, this vial appears to be poured into the
air, as there is a total fuppreffion of Satan's open
kingdom in the world, under the down-pouring of
the Spirit, and the univerfal fpread of the gof-
pel. Here we fee how this vial affects the feat and
kingdom of Satan in a viſible and very glorious
manner, and will not ceafe, at leaft, till the clofe
of the fpiritual branch of Chrift's kingdom.
But
Now here I confefs my felf at a ftand, whe-
ther the effects of this vial are to be carried
any farther than the clofe of Chriſt's ſpiritual
reign, or not: I am fometimes ready to think,
4
5
6
Joel iii. 14. Rev. xix. 21. Ezek. xxxix. 8. Rev. xvi. 17.
they
the Millennium, &c.
59
they are then to ceafe, becauſe the air, b. e. Sa-
tan's kingdom feems to be no longer affected by
it. For on the clofe of Chrift's reign, as we
have óbferved under our laft argument, Satan re-
gains his kingdom, he rules, if poffible, more
unlimited and abfolute than before, by the ge-
neral aboundings of vice and immorality, fo that
he does not ſeem to be under the reſtraint of this
vial. It looks as if the effects of the feventh vial
were over, and as if here was to be an interval
during the prevailing of iniquity, for the wicked
to fill up the meafure of their fin, and till every
individual of the election fhould be gathered in,
and that then Chrift will appear, as the angel
here ſpoken of, out of the ordinary courfe, to ex-
ecute work peculiarly defigned for him, and what
can no otherwiſe be brought about than by his
perfonal appearance, feeing the effects of the fe-
veral vials, in the hands of the other angels, are
accomplished. I own this account does not at all
difpleafe me, becauſe it ſeems to preferve fo well
the diftinction between this angel in the text, and
the other angels concerned in the trumpets and
vials. And yet if we confider the ſeventh trum-
pet, as reaching to the end of time, and the ſe-
venth vial as the laft act of wrath in this drama,
it looks as if it pointed to the general catastrophe
of things on the ftage of this world; I mean to
Satan's being driven from his feat, and abfolute-
ly confined by our Lord, on his fecond coming,
and the general deftruction of the wicked then in
a mortal state. And fo much the more fhall we
conclude thus, if we confider the connection there
is between the deftruction of the heathen, on the
beginning of the fpiritual reign, and the deſtruc-
tion of all the wicked, on the clofe of this world,
as the one is a fampler and pledge of the other;
and fo both may belong to, and be included un-
der,
бо
An ESSAY on
der, the fame vial; it being known that many of
the ſcripture prophecies, and feveral in this book,
have a double accompliſhment. But moft of all,
methinks, is a fuppofition of this kind allowable,
becauſe this feems to account beft for the object
of the feventh vial, as it terminates on the air,
and with the effects afcribed to it in that fen-
tence, It is done. For fuppofing it extends to the
end of time, we then fee it poured into the air,
properly fo called; upon the very place where
Satan has been thought to refide, and the fouls
of all the departed wicked. It is poured out upon
them by Chriſt's being revealed from heaven, and
by his driving them from thence as lightning.
And the It is done, at the fame time, receives its
full and abfolute accomplishment, is carried to
the higheſt pitch, when all the living wicked are
deftroyed from the earth, and the whole myftical
body of Chrift is completed. However, after all
the thoughts I have had on this head, and all the
pains I have taken about it, I muft ftill own my
felf undetermined, and cannot be fully fatisfied whe-
ther it refpects the perfonal deftruction of Satan,
on Chrift's fecond coming, or not; and there-
fore leave it to the examination of better judg-
ments. My readers will excufe the trouble I have
given them on this fubject, confidering the im-
portance of it.
But to procede: Hitherto we have been on the
first query, which led us to confider, Who was in-
tended by the angel which Jobn here faw. We
have given it as our opinion, That the angel in
this vifion is defigned to reprefent no less perfon
than the Lord Jefus Chrift him felf. The reafons
we have offered for it will, we hope, carry their
own evidence along with them, and prove to the
fatisfaction of every unprejudiced reader. Our
next bufinefs will be,
Secondly,
the Millennium, &c.
6I
Secondly, To anſwer this queftion, Who are
we to underſtand by the dragon, that old ferpent,
called alfo the devil and Satan?
Now, in order to form a true judgment con-
cerning the dragon, who is the great fufferer in
this vifion, it will be proper for us to confider in
what ſenſes the word is ufed in fcripture; and
what particular fenfes have been commonly affix-
ed to it in this place: For we are very willing it
ſhould be known, that authors have been divided
in their opinions on this head.
As to the fenfes in which the fcripture makes
ufe of this word, they are of two forts, literal and
figurative.
I
Dragon or ferpent is literally applied to that
creature, which was more fubtle than any beast of
the field, which the Lord God bad made". A crea-
ture, fince the fall, full of enmity and malice
againſt mankind'; of a cruel, poiſonous, devour-
ing nature". Sometimes the words dragon and
ferpent, in our verſion, fignify the whale
; and
any great carnivorous fifh, or water animal *.
Our tranſlators, in one place, have very proper-
ly rendered the word [thannin ³] fea-monſters * :
Ánd Bocbart thinks it fometimes fignifies the cro-
codile. Theſe feem to be the literal, or more
proper ufes of this term, being ftill applied to crea-
tures of a cruel and voracious nature.
5
In a mystical or figurative fenfe, analogous to
the literal, the word is ufed of tyrants and op-
preffors, who acting in the fierce envious difpo-
• Gen. i. 21.
Gen. iii. 1.
ibid. ver. 1S.
9 Deut. xxxii. 33. Pfal.
Iviii. 4.
Ecclef. I. II. Jer. li. 34
and Pfal clxviii. 6. Praiſe the Lord, ye bales, not dragOYS.
3 Vid. Apocalyp. Syr. & Hebr. edit. a Ludovico
2 Amos ix. 3.
de Dieu.
* Lament, iv. Z.
• Hierozoic. Tom. I p. 52.
&
Ezek. xxix 3. and xrii. 3.
& Tom. II. c. 16. 10.
7 Pfal lxxiv. 13, 14
fition
62
An ESSAY on
fition of the ferpent and dragon, full of all fubtlety
and mifchief, defervedly challenge his name.
Hence Pharaoh, that cruel enemy of God's peo-
ple, is termed a dragon; as alfo Nebuchadnez-
zar, that fecond Pharaoh for oppreffion". In
this fenfe it is applied to whole empires or king-
doms, antichriftian and perfecuting; as to the
Roman empire while pagan, called the great red
dragon, in diftinction from the beast. And, I
am ready to think, that the Turkish empire,
where paganifm ftill prevails, is chiefly defign-
ed by the names of leviathan, the piercing, crook-
ed ferpent, and the dragon that is in the fca¹;
which laft character may be applied to the Turk,
becauſe of his vaft extended dominions. But then,
laftly, This word is figuratively ufed of Satan
himſelf, the original and grand adverſary of God's
people, by whom all their other enemies are fpi-
rited, and under whofe malicious influence they
act; hence upon the overthrow of paganifm, when
the Roman empire became Chriftian, under Cons
ftantine the great, it is faid, the great dragon was
caft out, that old ferpent, called the devil and Sa=
tan .
Now the difpute concerning the ufe of the
word in this chapter will lie between the two laſt
figurative acceptations of it. Some, by the dra-
gon in this place, have choſe to underſtand, The
Turkish empire in Afia, or rather, the pagan domi-
nion througout the whole world, in diftinction
from the beaft and falfe propbet, whofe tyranny has
been principally felt in Europe. While others,
with whom I confent, are of opinion, that the
dragon here is to be understood perfonally of Sa-
tan himself, who is elfewhere fpoken of by thefe
9 Ter. li. 34. 1 Rev. xii. 3:
Theopolis, p. 14.
Ifai. li. 9.
Ezek. xxix. 3.
1
* Ifai. xxvii. I.
* Rev. xii. 9.
cha-
the Millennium, &c.
63
characters. The former fentiment must be re-
moved, before we can poffibly make way for our
own. And, I appehend, that may be done upon
this one principle: That all relating to the over-
throw of paganifm, not only ftrictly in the Ro-
man empire, but more largely throughout the
whole world, is accounted for in the apocalyptical
hiftory, and iffued in the courfe of providence,
long before the event now under confideration,
and defigned by the binding of the dragon in this
text, can be fuppofed to take place. For 'tis ma-
nifeft, that this event turns up after the clofe of
the ſpiritual reign, whereas the overthrow of pa-
ganifm muft of neceffity precede, in order to make
way for that branch of Chriſt's kingdom.
Thofe who are acquainted with the defign of
this prophecy, and know that the antient Roman
empire is the immediate feat of action; who con-
fider that Chrift is to eſtabliſh his fpiritual king-
dom firſt in this empire, in order to its fpreading
from thence through the whole world; will eafily
inform themſelves with the difficulties that op-
pofe the rife of our Lord's kingdom, and the fe-
veral enemies he has to encounter and difplace,
before it can be univerfally eſtabliſhed. When
he firſt ſet up his gofpel kingdom in his own mi-
niftry, and that of his difciples, the whole Roman
power was againſt him; then paganifm univerfal-
ly prevailed, as popery has chiefly done fince.
Thefe were difficulties in the way of his king.
dom ; enemies that must be removed to make
room for it. Now our bufinefs, to clear up the
matter before us, is to fee what fteps our Lord
has taken this way, how far he has gone in rid-
ing his hands of theſe adverfaries. As to pagan-
ifm, that was gradually diminished in the courfe
of the first fix feals, though infued only under the
fixth, in the battle between Michael and the red
dragon.
64
An ESSAY on
dragon; when the pagan Roman empire, red with
the blood of the martyrs, became Chriftian under
Conftantine the great.
What then have we far-
ther to do with paganifm? Do we not here fee
this enemy removed? What are we to look for
next, in the courſe of the hiftory, but the deftruc-
tion of the beast and false prophet, the papal hie-
rarchy, which is the next enemy Chrift has to
encounter in the Roman empire? And where do
we meet with this? Why, under the vials; and
fo a period is put to all antichriftian powers, all
Chrift's enemies are deftroy'd, and a way opened
for his univerfal kingdom.
Not fo faft, will fome fay: The dragon, h. e.
paganism is to act a double part; one before the
rife of the beaft, and another preſently upon, and
after the beaft's fall ".
This is much eafier afferted than proved. I
cannot think that the dragon, confidered as a di-
ftinct enemy (for fo he ought to be confidered)
does act two parts, unless you will call Mahome
tauiſm one part, which will not anſwer the end
here. The reafon on which this is afferted, will
very near, if not altogether, hold as ftrong for
the beast and the false prophet. The whole mat-
ter is this: All theſe three enemies are in a great
meaſure, though not totally, broken before the
feventh vial comes to be poured out. Heathen-
iftit in the Roman empire was fuppreffed under
Conftantine; the beast and false prophet, h. e. pa-
pacy, are to receive a dreadful blow under the firſt
five vials. But this notwithſtanding, there are ſtill
the remains of all thefe; paganism, in another
way, is revived by Mahomet, and fubfifts in the
eaftern parts of the empire; and, as to the Latin
idolatry, though it fuffers prodigiously under
Theopolis, p. 19.
thofe
the Millennium, &c.
65
thofe vials, yet fome are ftill left to profefs it,
who continue to blafpheme God, and repent not of
their deeds. Well, what becomes of thefe, the
remains, as we may call them, of paganism and
popery? What methods do they confult? They fee
the intereft of Chrift prevailing, and that all the
attempts they have been able to make againft it,
feparately, have not availed. What courfe can
they take, with any likelihood, to fecure them-
felves, and cruſh the intereft of our Lord? They
refolve to join their forces, and make one com-
mon attack. And, in order to this, their emif
faries are immediately imployed; (the Turks
having first felt fome fevere ftrokes of divine
wrath under the fixth vial) three unclean fpirits,
like frogs, come out of the mouth of the dragon, the
beaft, and the false prophet'. And what is their
bufinefs? To gather the kings of the whole earth to
the battle of the great day of God almighty. So that
you fee, here is paganism and popery in both its
branches, civil and ecclefiaftical, concerned; yet
all only in their remains: Paganifm, confidered
as a diſtinct enemy, fuffered before; and though
there was a revival of it in Mahometanifm, yet
the time when that acts is within the term of
the beast, and the time when it is to be totally de-
ftroyed, within that which is limited for the com-
plete overthrow of the papacy; and farther, the
intire deftruction of both is connected, and fix-
ed for the feventh vial. Paganism can never be
confidered as a feparate enemy, acting a double
part in the way here contended for, becauſe it was
at firſt, and then efpecially, as a diftinct object
in this prophecy, iffued under the feals; and be-
caufe after that, in its revival by Mahomet, it is
to fuffer under the fixth vial: After which it acts
* ibid. ver. 14,
6 Rev. xvi. 11.
> Rev. xvi. 13.
Vol. I.
F
only
66
An ESSAY on
only by its remains, in conjunction with the beaft
nd false prophet, ftill fubfifting in their remains;
till theſe ceafe together, and intirely with them,
the kings of the whole earth, their pagan allies,
at Armageddon, under the feventh vial.
Much depends upon the clearing up of this
matter; and therefore my readers will excufe me,
if I endeavour to prove, from fome other confide-
rations, that the dragon in this place cannot be
meant of paganifm, as an enemy that fhall appear
after the fall of the beast and falſe prophet.
I allow, to be fure, That Mahometanifm in A-
fia, and paganism throughout the whole world
fhall be deftroyed, as well as the Latin idola-
try in Europe; but this is to be done, not upon
the fecond coming of Chrift (which we have
proved to be the leading event in this chapter)
but immediately before the fpiritual kingdom, as
preparatory to it. This is to be among the firſt
effects of the feventh vial, and therefore, as we
have already obſerved, that vial is not ſpent either
on the Turk or pope, feparately; but upon Sa-
tan's whole kingdom, as extended through the
world, and therefore aptly repreſented by the air.
Here paganifm, in its remains, as well as popery
and Mabometanifm, is to receive its complete
overthrow. This is evident from the powers uni-
ted in the battle of Armageddon; from the
ge-
neral iffue of it; from the effects afcribed to it;
and from the grand comprehenfive character of
the ftate following upon it.
Confider who are concerned in that battle, the
powers then in alliance. They gather together,
and form a conjunction under the fixth vial, after
the Turk begins to find things go hard with him,
as the papacy had under the former vials; and fo
both are more eafily perfuaded to take any mea-
fures, that may look for their prefervation. Here
then
the Millennium, &c.
67
then the dragon, the beaft, and the false prophet
unite; that is, in other words, the remains of
the Latin idolatry, and the remains of paganifm,
not only more ftrictly confined to the eaftern
parts of the Roman empire under Mahomet, but as
extended through other parts of the heathen
world; and therefore 'tis faid, that the kings
of the whole earth, were added to thofe above,
and gathered together with them at Armageddon
Not that we are to fuppofe all the potentates of
Europe, Afia, Africa, and America, with their re-
fpective armies, brought together, and drawn up
in one place, but thofe, who are moft confidera-
ble among the enemies of Chrift, and moft un-
der the influence of Turk and pope; whofe over-
throw will moftly affect the different kingdoms of
the world, and be the beft means to open a door
for the ſpreading of the goſpel.
Befides, the particular account which we have
of this battle, in the 19th chapter, where the fe-
veral leaders or chiefs are exprefly mentioned,
puts it beyond doubt, that pagans, Makometans,
and papifts, are to be jointly concerned in it. For
there the prophet tells us, that he saw the least,
and the kings of the earth, and their armies gather-
ed together, to make war against him that fat on the
borſe, and against his army'. Now, by the kings
of the earth, compared with the parallel text in
the 16th chapter, I think, no doubt can be made,
but we are to underſtand the heathen powers
throughout the whole world. Thefe are to be here,
and fo anſwer for the principal thing we are en-
quiring after. With them we find the beast, and
the false prophet, mentioned indeed feparately af-
terwards, though included in the beaft, for the
9 Rev. xvi. 14.
1
¹ ver 19.
2
ver. 20.
F 2
falfe
68
An ESSAY on
false prophet is nothing when the beaft is deftroy-
ed; and therefore, when the beast is taken, the
false prophet is faid to be taken with him. For
what can the pope do, when the civil powers that
upheld him are crushed? But then, as to this beaft,
who may it intend? Why, I apprehend, that the
feveral kingdoms both in the eaftern and weftern
empire, which ſhall then be in the intereſt of the
papacy, or continue antichriftian, may be faid to
be the beast, and ſo that the Mahometan empire,
as well as the remains of the Latin idolatry in
Europe, may be included. My reafons for it are,
not only becauſe the Grecian empire (now Turk-
i) entered into the original conftitution of the
beast, being one of the ten kingdoms united to
the papacy; but becaufe, though now revolted,
yet, when the time for the fighting this battle
comes, it will again join intereft with the papacy,
and, together with that, make up one beaft, one
antichriftian combination. The beaft, in its ſtrict-
eft fenfe, will, doubtlefs, include all the king-
doms in the antient Roman empire remaining an-
tichriftian, at the time here referred to. If any
fhould fay, Why did I not explain it fo before"?
I anfwer, there does not feem to be the fame ne-
ceffity for it there, becauſe Turk, and papiſt, and
beatben, feem to be feparately mentioned and di-
ſtinguiſhed in that place. Though the dragon is
certainly a fit emblem for the heathen world, yet
there the beatben feem to be feparately noticed
and defcribed, by the kings of the earth, and the
whole world. And then the dragon may be more
ſtrictly taken for the Mahometan empire, in which,
paganism, in a kind, is revived. And if we explain
the dragon of the Turkish empire, then the beaft
and false prophet may be understood more flrictly
* Rev. xvi. 13. P. 7.
1
yer. 20,
like-
the Millennium, &c.
69
likewife of the Latin idolaters in Europe. But if any
do not like that, let them take it in the other way,
and it ſhall make no difference with me. Let the
dragon ftand ftrictly for the heathen kingdoms,
the beast for the civil power in the eaftern and
weſtern empire, and the falfe propbet for the fpi-
ritual under the papacy, we fhall ftill have the
fame collection of enemies, the kings of the whole
earth, Roman, Mahometan, and pagan (for fo
thoſe words may be underſtood then) united in
one common confederacy againſt Chriſt; which is
all we contend for.
But, that we may carry the argument ſtill high-
er, let us look into the iffue of this battle, and
fee what light that will afford in the matter be-
fore us.
This battle, whether you take your ac-
counts of it from this, or the 16th chapter, ter-
minates in the utter deftruction of all Chrift's
open enemies; all, in their remains, who had
oppofed the advancement of his kingdom, not
only in the Roman empire, but in other pagan
countries. This is fo plain, that were I only to
tranfcribe the paffages, the reader, after what has
been faid concerning the powers united at Arma.
geddon, would know how to apply them, on whofe
head the dreadful confequences of this battle will fall.
What elfe is implied in the proclamation made.
by the angel, ftanding in the fun, to the fowls of
the air, when he bids them come, and gather thom-
Jelves togetber, unto the fapper of the great God".
A fupper, that was to be furniſhed out with the
fleſh of kings, and the flesh of captains, and the fleſh
of mighty men. That is, in other words, and as
there explained, with the carcafes of the beaft
and false prophet, and the kings of the earth; thefe,
as the chiefs or leaders, and their armies, were
› Rev. xix, 17.
ver. 18.
ver. 19, 20.
F 3
to
70
An ESSAY on
to fall in this battle, and prove a banquet to the
fowls of the air. And who can theſe be, unleſs.
the remains of Chrift's implacable enemies, among
the papifts, Mabometans, and pagans? But if pof-
fible, the matter is ftill reprefented more clearly
in the 16th chapter, where we are told, That the
great city was divided into three parts, this befpeaks,
the deftruction of the Turkish empire; and the ci-
ties of the nations fell, h. e. the pagan nations, and
confequently paganifm with them, were, over-.
thrown; and great Babylon came in remem-
brance before God, to give unto her the cup of the wine.
of the fierceness of bis wrath.; here is an end put
to the papacy; take the word in the moft re-
ftrained fenfe, the remains of the popish hierarchy
are deftroyed. Now put all together and fee the
amount. Here is the beaft, and false prophet, Ma-
homet, and all the pagan kingdoms, every power
that oppofes it felf to Chrift fet afide, and totally
broken in one battle. Hence it follows, as the
firft effects of the feventh vial, immediately pre-
ceding Chrift's fpiritual kingdom, and making
way for it, That every ifland fled away, and the
mountains were not found"; to intimate an intire
fubverfion of all earthly, antichriftian forms of
government, whether more or lefs confiderable,
and whether pagan or papal,
The dreadful confequences of this battle, as to
the wicked, might be farther illuftrated, from the
vifion of the barvest and the vintage, which John
had in the cloſe of the 14th chapter. It is the
common opinion of interpreters, that the latter
of thefe vifions is defigned to reprefent, the fame
flaughter, as that which the 19th, chapter de-
fcribes; and confequently that both are the fame
with that at Armageddon, under the feventh vial.
9 Rev. xvi. 20...
• Cradock in locum.
As
the Millennium, &c.
71
As to the former of thefe vifions, fome are ready
to think it may refpect a partial deftruction of the
beaft or antichriftian powers, by thofe judgments
which the Lord will firft execute upon them'; I
fuppofe, under the courfe of the firft fix vials, by
which both the eaſtern and western antichrifts
will be very much fhattered. But as to the lat-
ter, it is the general opinion, that it is defign-
ed to repreſent the fame flaughter among Chrift's
enemies as we meet with in the 19th chap-
ter; that is to fay, the intire deftruction of
Chrift's enemies, Turk and pope, with their fe-
veral adherents; and fo, that the event in both
places, answers to the grand decifive battle at
Armageddon, under the feventh vial'. That which
has determined authors to think in this way, is the
correfpondence which they have obferved between
the perſon that principally acts in theſe chapters,
and the things attributed to, or affirmed of him.
The great hero in the 19th chapter, who rides
upon a white borfe³, is doubtleſs the fame perfon
John faw here, fitting upon a white cloud &c.
h. e. the Lord Jefus Chrift. And what is faid of
him there, as that he had a vefture dipt in blood,
and that he trod the wineprefs of the wrath of al-
mighty God, is the fame action or event with
that mentioned in the 14th chapter, where we
are told, that the wine-prefs was trodden without
the city'.
4
Now, upon thefe principles, we need be at no
lofs, eſpecially concerning the vintage. If this
is the fame event with that defcribed under the
notion of a battle, in the 19th chapter, confe-
quently the objects in both places are the fame.
And as there all Chrift's enemies, in the pagan as
' Cradock in locum?
ham, Mede, &c.
$ chap. xix. 15, 16.
* Dr. More's Dialog. p. 231. Dur.
3 Rev. xix. II.
chap. xiv. 14.
6 chap. xiv. 20,
F4
4
well
772
An ESSAY on
well as the papal world, were defigned, fo are they
no doubt, here. It comes under the laft act in this
drama, and therefore brings on the general cata
Strophe of all antichriftian powers, to make way
for the kingdom of Chrift in its vifible glory.
Though, was there no fuch correfpondence as
this between thefe vifions, and the battle in the
19th chapter, which might lead us to explain
them (the latter however) of the deftruction of
Chrift's enemies over the whole world; yet the
ufe which the prophet Joel has made of thefe me-
taphors, who has certainly applied them this way,
would unavoidably direct to fuch an interpreta-
tion. The paffage I refer to ftands thus: Let the
heathen be awakened, and come up to the valley of
Jehoshaphat: For there will I fit to judge the hea
then round about. Put ye in the fickle, for the bar-
weft is ripe; come, get you down, for the prefs is full,
the fats overflow, for their wickedness is great. Mul-
titudes, multitudes in the valley of decifion: For the
day of the Lord is near in the valley of decifion 7.
What can we defire more full? Does not this ex-
prefly anſwer to the battle at Armageddon? And is
it not beyond controverfy, that the powers of
the whole world, pagan, Mabometan, and papal,
will be there in confederacy, and then meet their
common deftruction? This is figuratively figni-
fied in what follows: The fun and the moon fhall be
darkened, and the ftars fhall withdraw their fhining;
as much as to fay, the eaſtern and weſtern em-
pires, with all fubordinate beathen governments,
fhall be pulled down. Thus we fee that the pro-
phet Joel defcribes this extraordinary event, by
the fame metaphorical expreffions as are made ufe
of in the vifions before us; and that he applies
them to one and the fame general overthrow of
9 Joel iii. 12, 13, 14.
? ibid. ver. 15.
our
the Millennium, &c.
73
our Lord's enemies. This, I confefs, and one
confideration more, which is, that I find Chrift
as much concerned in the harveſt as vintage (tho'
by his inſtruments in both) makes me lefs incli-
ned to feparate thefe two vifions, or fuppofe, as
fome do, that one refers to the partial deftructi-
on of his enemies, or to one part of them only,
and the other vifion to all his enemies, and their
total overthrow. It is plain that the prophet Joel
makes no fuch divifion, but applies both to one
event; and why, the fame event mayn't be repre-
fented different ways, I fee not. However, this on
the other hand, muſt be allowed, that their is no-
thing inconfiftent in the other way of interpreta-
tion, either with the thing it felf, fince Chrift
will procede in that way with his enemies; or
with the prophet Joel, fuppofing only, that when
our Lord begins to execute his lighter or firſt
judgments upon any of his enemies, he will not
give over till he has gone through, and brought
on the laft and heavieft. By this means we may
account for the diftinction between theſe viſions,
which fome are willing to fuppofe, and yet pre-
ferve the connection there is in Joel; becauſe the
lighter judgments make way for the heavier, and
only ceafe in them. The barveft will no fooner
be over but the vintage will begin, and fo both
iffue in the complete deftruction of all Chrift's
enemies. Though ftill, as to the terms or bounds
of the harvest, what time it includes, and what
particular object it terminates upon, it will be
difficult to determine.
But, I fuppofe, by this time the reader will
think enough has been faid concerning the gene-
ral iffue of the battle at Armageddon.
I procede therefore now, to point out fuch ef
fects of this battle as may make it appear, that
paganiſm is from thence fuppreffed in other parts
of
74
An ESSAY on
of the world, as well as Mahometanifm in the caft,
and popery in the weft; which, if I do, it muſt
be allowed me, that no pagan kingdoms will be
ſubſiſting after that in the world, to challenge
the character of the dragon, efpecially as defcrib-
ed in our text.
. I will not pretend to mention here, all the
effects which will follow upon this battle, un-
der the management of the Lord, for then I
might fill a volume; but will fingle out a few,
which are in themfelves eafieft to be under-
ſtood, and carry the ſtrongeſt conviction along
with them. Among theſe I reckon the It is done.
I have before taken notice, that Ezekiel, as well
as John, makes ufe of this phrafe; and they
both apply it (in its firſt meaning however) to
the deſtruction at Armageddon. Gog and Magog in
Ezekiel anſwer to the confederacy fpoken of in
the Revelation; and fo intend a general rendez-
vous of all the antichriftian powers. Wherefore
take this expreffion in its loweft fenfe, as has
been obſerved, it can fuggeft nothing less than
this: That now the Lord has put an iffue to the
controverfy, which had been fubfifting between
him and his enemies, ever fince the eſtabliſh-
ment of Chrift's gofpel kingdom. He had pro-
miſed his Son univerfal empire, and, in order to
this, had threatned deftruction upon all his ene-
mies. Well, It is come, It is done. Wrath is
poured upon them to the uttermoft; and fo all
that was neceffary to advance his Son's intereft,
and introduce his fpiritual glory, in the conver-
fion of the Jews, and fulness of the gentiles, is ac-
complished. This muft needs be the cafe, when
the moſt inveterate of his enemies, papal, Mabo-
metan, and pagan, fall by the fword, and when a
way is opened to bring over the reft by the
9 Ezek. xxxix. 8.
preach-
the Millennium, &c.
75
preaching of the gospel. Well may it be faid, un-
der fuch a circumftance, It is done; and, I think,
not properly before. What regards the general
deftruction of Chrift's enemies, and the univerfal
eſtabliſhment. of his kingdom, undoubtedly in-
cluded in this phrafe, can never be accompliſh-
ed, till Turk and pope, and in them all heathenish
antichriftian powers, are removed,
Another remarkable effect following the battle
at Armageddon, is thus defcribed by the prophet:
And the remnant were flain with the fword of him
that fat upon the horse, which fword proceded out of
his mouth. From hence it is very manifeft, That
the effects of this battle do not ceafe in the bare
defeat of this numerous and powerful army, or in
the ſlaughter of a large number of them only;
but that the Lord, having cut off the moſt inve-
terate of them by the material fword, brings the
reft under the day of his power, and conquers
them by the fword of his Spirit. This is the
meaning of thoſe words, The remnant were flain
with the fwoord, which proceded out of his mouth.
By the remnant here, I prefume, we are not to
underſtand the bare remains of the antichriſtian
army at Armageddon, but all who fhall be then
found in that intereft. For as that army, being
a collection from the feveral antichriftian ſtates
which fhall then exift, may be juſtly faid to per-
fonate or reprefent the feveral kingdoms, to
which they belong, and whofe parts they refpec-
tively take; fo the remnant, if it be ftrictly con-
fined to the remains of that army, will, of courfe,
intend, not themſelves barely, but the feveral na-
tions from whom they were fent, and whofe in-
tereft they managed. Not that I fee any abfo-
lute need of tying our felves down fo very clofe-
x
Rev. xix. 216
2
ffal. cx. 3×
ly
76
An ESSAY on
ly in the explication of this phrafe; but believe,
that as that army reprefented all the antichriftian
powers in conjunction againſt Chrift; fo that by
the remnant we are to underſtand in general, all
of antichriftian principles, furviving that battle,
whether perfonally there or not. It intends, I
apprehend, that all among the enemies of Chrift,
who fhall not be brought up to Armageddon, and
fall in the common flaughter which the Lord
will then make; that all among the feveral
heathen nations, who fhall not fuffer corporal
death at that battle, fhall be conquered in another
way, namely, by the victorious influence of his
Spirit. For now an open door is to be fet before
the gofpel', which ſhall run and be glorified, in
flaying, under the management of the Holy
Ghoft, the remains of Chrift's enemies, whether
among the Latin idolaters, the followers of Ma-
homet, or the pagan worshipers in other parts of
the world. So that thofe enemies which the ma-
terial fword leaves, the fpiritual will fubdue; be-
ginning in a very remarkable way,
way, it may be
be up-
on, however, immediately after, this battle. By
which means 'tis not only impoffible that paga-
nifm, any more than Mahometanifm, or popery,
fhould fubfift after this, but that it ſhould ever
revive. Not only becauſe the main ftrength of
all Chrift's enemies, with refpect to outward
power, is now broken, but alfo, and efpecially,
becauſe the remnant are flain with the fword of
Chriſt's mouth; the confequence of which is, that,
from thence, the whole world is brought over to
his fide.
"Tis the fame account that we have of this mat-
ter, at the 15th verſe of this chapter: And out of
bis mouth goeth a sharp fword, that with it be should
3
4
Rev. iii. 8.
2 Theff. ill. 1.
Smite
the Millennium, &c.
77
fmite the nations: And he ſhall rule them with a rod
of iron, &c. The common fubjects of our Lord's
conquefts are here faid to be the nations. Now
that is a word very well fuited, to exprefs the
enemies of Chrift in general. It may in common
be very well taken in that fenfe, as it ftands in
direct oppofition to his own profeffing people.
Here, as it has ftrict reference to the battle fo
often mentioned, and is to be confidered in con-
nection with it, we are obliged to underftand
it efpecially of thofe enemies to Chrift, who
ſhall be fubfifting at that time, and theſe, I think,
undeniably appear to be, not only the remains of
the papacy, but the followers of Mahomet, and the
pagan idolaters. Thefe will appear to be the ene-
mies of Chrift at that time, and by their kings,
and reſpective armies, will then be all in con-
junction. Now, Chrift will make himſelf glori-
ous in triumphing over all of them; but then he
will take different meaſures for it. Some he will
rule with a rod of iron, tread them in bis anger, and
trample them in his fury, as veffels of wrath:
Others he will fubdue with the fword of his mouth,
h. e. with his word or gofpel, in the hand of the
Spirit. Thefe are the methods in which he
has all along treated thoſe who have been in a
ftate of rebellion against him. But how illuftri-
ous will this appear at the time here refered to;
when all fhall bow to the fceptre of his grace, or
be crushed under his iron rod! For this we are
here farther to know, that though the name or
character by which the fubjects are expreft be
one, yet there is a wide difference between the
fubjects themſelves; that though they are pro-
mifcuouſly call'd the nations, yet that they are not
all enemies in the fame view; which is fufficient-
* Ifai. lxiii. 3.
78
An ESSAY on
ly evident, in that they are not all treated alike,
that the fword of his mouth is uſed upon the one, while
bis iron rod falls upon the others. Yet this a-
gain you muſt not forget, that under one com-
mon name all are included. This exactly comes
up to what we remarked from the 21ft verſe.
None can bear up againſt Chriſt, only that fome
fall by corporal death, as the victims of his wrath,
at this battle; while others are referved for a more
kind method of treatment, and are to be the con-
queſts of his grace. All, among all the nations,
are fubdued one or other of thefe ways. Now, if
thoſe who are fpared by the material fword at
Armageddon, are, upon the down-pouring of the
Spirit immediately after, converted, what muſt
become of paganism? Who but will own, that
cannot ſubſiſt to act a new part in the world?
A third circumftance which we may take no-
tice of here, as an effect or confequence of this
battle, is, in another place, expreffed thus: The
kingdoms of this world are become the kingdoms of
our Lord, and of his Chrift. This is part of a
proclamation made upon the founding of the fe-
venth trumpet. Not that it will be the immedi-
ate effect of that trumpet, but what the founding
of it will immediatly make way for, and at laſt
iffue in. This trumpet brings on the downfall of
all the antichriftian kingdoms, and therefore has
the feven vials attendant upon it. Now the in-
quiry which we have to make is, Which of the
vials is it that anfwers to this trumpet? Or, Un-
der which of them may we look for this ftate of
things? Certainly not till the laft. Then it is,
according to accounts of that vial already obferv-
ed, that all antichriftian dominion being over-
thrown, way will be made for the univerfal efta-
bliſhment of Chrift's kingdom.
6 • Rv. xi. 15. 7 Mede Synchron 3. Bedford's Notes:
True,
the Millennium, &c.
79
True, the ſcene of wrath will open upon the
found of the ſeventh trumpet, when the firſt vial
come's to be poured out, and we ſee the beginning
of the beaft's ruin in the total fubverfion of fome
of his kingdoms; but matters will not rife to the
highth here ſpoken of, till they are all caft down.
And therefore there is a fucceffion of vials, which
are to be poured out one after another, till the
complete deſtruction of all antichriſtian powers.
And as this is to happen under the ſeventh vial,
fo 'tis impoffible, that paganifm fhould then act a
new part, becauſe that is the time, when the
kingdoms of this world ſhall become the kingdoms of
our Lord, and of his Christ.
I know Mr. Bedford explains this text barely
of the kingdoms in Europe. But befides that no
reafon, however that I know of, can be given for
confining it to them, there is this material reaſon
againſt it, That then we fhall have no account,
under the feventh trumpet, of the deftruction of
the other antichriftian ftates; which cannot be
allowed, becaufe this trumpet is defigned to car-
ry us to the end of time. Befides, is it not a lit-
tle ſtrange to ſuppoſe the European kingdoms, and
them only, intended by this trumpet, when the
downfall of thofe kingdoms is particularly ac-
counted for in the courfe of the vials? Is there
not much greater reafon to think, That as this
trumpet ftands at the head of all the vials, and
contains them all, fo that the clofing event (a-
greeable to the genius of this book) is here only
mentioned, as the centre of all the reſt? Not but
it is proper we ſhould know, that this prophecy
admits of a double accommodation; one to the
intire deſtruction of the wicked, on the clofe of
this world, which we may call its higheft mean-
Notes on bp. Kidder.
}
ing;
80
An ESSAY on
ing; and another to the deftruction of all anti-
chriſtian government, on the commencement of
Chrift's ſpiritual reign, which I take to be its
loweſt reference. In this latter way it appears to'
anfwer to the feventh vial, and fo, like that,
points out the downfall of paganifm, as well as
that of popery and Mahometanifm.
And well affured I am, that this explication of
the feventh trumpet, or of its characters, as here
given us by the prophet, beft agrees with the
other accounts in fcripture, where mention is
made of the fpiritual branch of Chrift's kingdom.
The old teſtament is fo far from being acquaints
ed with any fuch limitation, that Daniel tells us:
The Stone cut out of the mountain without bands,
Should become a great mountain it felf, and fill the
whole earth. And, if that be not fufficiently ex-
prefs, in another place he defcribes the fpiritual
kingdom of our Lord, in the moſt unlimited
terms, when he fays: That the greatness of the dos
minion under the whole heaven, was given to the
faints of the Most High. And again, when he de-
clares: That all people, nations, and languages fhould
ferve him. What can be more extenfive? Thus
the text in the Revelation and thefe are parallel;
and therefore when 'tis faid, that the kingdoms of this
world ſhall become the kingdoms of our Lord, and of
bis Chrift, h. e. of his faints; I cannot help think-
ing, all the kingdoms of the earth are included;
not only thofe in Europe, but thofe likewife in the
other quarters of the world: That all antichrifti-
an ſtates, however diftinguiſhed, when the effects
of this trumpet come to take place, will become
the real or profeffed fervants and ſubjects of Jesus.
But, to cloſe this part of the argument: If this
trumpet, in its firft defign, anfwers to the feventh
9 chap. ii. 35. ¹ chap. vii. 2
* ibid. 14.
vial,
}
81
the Millennium, &c.
vial, and that, by agreement with it, befpeaks
the downfall of all Chriſt's enemies, who fees not
that paganism muſt be included? That it cannot
be left to act a new part, as a feparate enemy,
neither upon, nor after the ruin of the beaft?
The next confequence or effect of this battle,
which we may take notice of, as a proof that all
antichriftian powers in general will be thereupon
deſtroy'd, is given us in theſe words: And the
kings of the earth do bring their glory and honour
into it. With which agrees what follows: And
they shall bring the glory and honour of the nations
into it; h. e. into the New Jerufalem. To un-
derſtand this, it is neceffary to know, That the
New Jerufalem is to be taken in a double fenſe;
1. For the fpiritual ftate of the church upon the
downfall of the papal and Mahometan antichrifts.
And, 2. For that ſtate which is to follow upon
Chrift's fecond appearing, called the perfonal
reign. Here it is to be underſtood in the former
fenfe. Now concerning that ftate, it is affirmed,
That the kings of the earth shall bring their glory
and honour, and the glory and honour of the nations
into it. For they, which is expreffive of the fub-
jects in the latter verfe, may be fuppofed to re-
fer to theſe kings; or, if it be underſtood of the
people themſelves, it will be no difadvantage in
the prefent cafe. Not only the glory of the kings,
butalfo, the glory of the nations fhall be brought
into the church, under this ſtate. What can this
mean, but that the pagan world in Afia, Africa,
and America, as well as the papal in Europe fhall
be converted to Chriſtianity? Confider theſe texts
in conjunction with other fcriptures, where the
fpiritual ſtate is defcribed, and they can mean no-
thing lefs. And when is this to be? Why, after the
3 Rev. xxi. 24.
Vol. I.
4 ibid. ver. 16.
G
1
bat-
82
An ESSAY on
battle at Armageddon. After the moſt implacable
of Chrift's enemies, among the great ones of the
earth, are cut off there by the material fword,
and the remnant come to be fubdued by the fword
of his mouth. This event ftands in clofe connec-
tion with that battle. And though 'tis not to be
fuppofed, immediately effected upon it, yet, as
Chrift will go on to deftroy all his enemies, when
he has once begun, fo we have reafon to conclude,
That there will be no opportunity for paganism to
revive, between the fighting of that battle and
the fulfilment of this prophecy: For the gofpel
will immediately fpread, and the Spirit, being
poured down in a wonderful manner, will foon
carry the work of converfion through the whole
world. A new face of things fuccedes. Thofe
nations which were before covered with pagan
darkneſs, are converted, and their kings brought
over to acknowledge the glory of Chrift in his
church. And fo is fulfilled what the prophet
Ifaiab fays of the fpiritual ftate: The Gentiles, or
nations, hall come to thy light, and kings to the
brightness of thy rifing. This exactly anſwers the
accounts before us in the Revelation. Here is a
general change through the pagan, as well as the
papal kingdoms, both as to fovereigns and fub-
jects; the kings and nations of the earth lay all
their regalia, all their glory at Christ's feet; em-
ploy all their power and riches in his fervice.
This will be the bleffed effect of the battle at Ar-
mageddon; when multitudes of the wicked fhall be
cut off by the fword, and when the Spirit fhall be
poured down for the converfion of the reft: The
confequence of which is, That paganism will re-
ceive its deadly blow at that time, as well as po-
pery and Mahometanifm; and therefore cannot
༔
S chap. Ix. 3. and Ixii. 2.
fur
the Millennium, &c. 83
furvive the beast, to give freſh diſturbance to the
people of God.
One inftance more, and I have done with this
kind of proof: The Lord God omnipotent reigneth“.
All muft allow this to be a confequence of the
battle at Armageddon. For though it ſtands be-
fore the deſcription of that battle, in the 19th
chapter; yet 'tis part of that tribute of praiſe,
which is founded on the deftruction of the great
whore": Or, in other words, on the victory obtain-
ed over the beast, the false prophet, and the kings of
the earth³. This being the cafe, when it is faid,
that the Lord God omnipotent reigneth, 'tis fpoken
in oppofition to all thofe antichriftian powers;
and being mentioned in oppofition to them, it
intends, That the Lord, at the time here referred to,
reigns where they did. The Lord, indeed, confider-
ed as to his power and providence, always did,
and always will reign every where: His throne is
prepared in the heavens, and his kingdom ruleth over
all. But this paffage is not fo much to be under-
ſtood of his providential, as of his fpiritual go-
vernment; his reigning in oppofition to anti-
chriſtian powers, and reigning where they had
done. Before this battle, it may too juftly be
faid, that paganifm, and popery, and Mahometa-
nifm, reigned in the world. They are the pre-
vailing governments that, in a manner, enflave all
mankind: For as to the Lord's fpiritual govern-
ment, that is invifible to the world, and is only in
the hearts of his own people. But after this grand
event, the tables, as we fay, fhall be turned; all
antichriftian ftates fhall be overthrown, and
Chriſt fall take to him his great power and reign¹:
Then, as was before obferved, the kingdoms of this
6 Rev. xix. 6.
• Pral, ciii. 19.
7 ibid. ver. 2.
1 Rev. xi. 17.
G 2
* ibid. ver. 18, 19, 20.
zorid
84
An ESSAY on
world ſhall become the kingdoms of our Lord, and of
his Chrift. Thefe fcriptures are parallel, they
all come to the fame point, and centre in the
fame defign; namely, That thofe very kingdoms,
which were before over-run with antichriftianifm
and idolatry, fhall now be covered with the know-
ledge of the Lord': Or, which is the fame thing,
That in thofe very nations where paganism, and
popery, and Mahometanifm, reigned before, there
Chriſt himfelf will now reign by his fpirit, in the
preaching of the word, and the pure adminiftra-
tion of gofpel ordinances. A fufficient proof,
that an intire end is to be put to all antichriftian
forms of government upon this battle, and as a
confequence thereof, that the dragon here cannot
intend any fuch ftate, pagan or papal.
As to the ftate it felf, following upon this bat-
tle, befides the account we have of it in the fe-
veral fcriptures already explained, and the ideas
we may form of it from them, there is one cha-
racter of it, which it may not be amifs to look
into, becauſe exceding general and compre-
henfive. We have it in thefe terms: The marri-
age of the lamb is come, and his wife has made ber
Self ready. Theſe words may be underſtood in
a double view: 1. As applicable to the fpiritu-
al branch of Chrift's reign. And, 2. As a fum-
mary defcription of the perfonal. Here I take
them in the former fenfe. And what a glorious
proſpect do they give us of that ftate, in the con-
junction of Jews and Gentiles! For I am far from
thinking, the marriage of the lamb is to be ex-
plained feparately of the converfion of the Jews.
I know fome gentlemen of confiderable learning
and merit, are of this opinion. But if we ob-
4 Rev. xix. 7. s Mede
Rev. xi. 15. 3 Habak. ii. 14.
Comment. min. in Apocal. cap. 19.
and others.
Dr. More, Mr. Ridgley,
+
ferve,
the Millennium, &c.
85
ferve, That this is mentioned as a defcription of
that ſtate, which is to follow upon the battle at
Armageddon, the principal glory of which ftate
will lie in the fulneſs of the Gentiles, together
with the converfion of the Jews; if we confider,
That this is related after the afcription of praife,
for the deftruction of all Chrift's enemies at that
time, in which Jews and Gentiles are jointly con-
cerned; and again, if we obferve, That this is the
higheſt character that is, or can be, given of a
church, whether under the ſpiritual glory in this
world, or the perfonal glory in that which is to
come; I ſay, if all theſe things be carefully at-
tended, we ſhall fee reaſon, I believe, to extend
this phrafe [the marriage of the lamb] beyond the
bare converſion of the Jews; and fuppofe, it like-
wife includes the conjunction of the gentile Chrif
tians with them: That it ftands as a defcription
of their common ftate under the fpiritual branch
of Chriſt's kingdom.
I am fenfible, that the circumftances of the
Jewish nation, under that reign, are reprefented
in this way by one of their own prophets Thou
fhalt no more be termed Forfaken, neither fall thy
land any more be termed Defolate: But thou shalt be
called Hephzi-bah, and thy land Beulah: For the
Lord delighteth in thee, and thy land fhall be mar-
ried. For as a young man marrieth a virgin, fo
Shall thy fons marry thee; and as the bridegroom re-
joiceth over the bride, ſo ſhall thy God rejoice over
thee. But is all this faid with refpect to the fe-
parate converſion of the Jews? Methinks not,
Becauſe before this pompous defcription of their
future happineſs is given, the conjunction of the
Gentiles is taken notice of, as bearing a confide-
ble part in it, or as confiderably promoting this
★ Ifai. Ixii. 4, 5.
G 3
their
1
86
An ESSAY on
their happy condition. The Gentiles fhall fee thy
righteoufness, and all kings thy glory 7. One pecu-
liar circumftance of glory, in their future profpe-
rous eftate, feems to be, that the Gentiles fhould
flow in to them, and own them as the elder
brother. So that it looks as if this event was one
reafon of the defcription before recited; if it is
not peculiarly pointed at in the deſcription itſelf,
by thofe words: As a young man marrieth a vir-
gin, ſo fball thy fons marry [poffefs, or dwell with³]
thee. Sons here are oppofed to ftrangers, and fo may
fignify the people of God in general; not the
Jews only, but alfo the Gentiles, as fharers in the
fame marriage ftate.
But fuppofing this fhould not be abfolutely in-
cluded in the prophecy, here given us by Ifaiah;
it will not therefore follow, that it is not includ-
ed in a prophecy, delivered in like expreffions by
John. Becaufe, though it may be reaſonably al-
lowed Ifaiah, as one of the Jewish nation, and,
as efpecially charged with their hiftory, to have
a feparate eye to them, in fuch a defcription;
yet this reafon cannot take place in the Apocalypfe,
in the hiftory of the gofpcl church. There, to
be fure, if the converfion of the Jews is ſpoken
of, the conjunction of the Gentiles is fome how
or other included. If the events are contempo-
rary, 'tis no wonder they fhould be connected in
the defcription. If they are all to partake of the
fame privileges, 'tis eafy to believe, they will be
reprefented under the fame character; though
that may be originally borrowed from the Jewish
prophets. And indeed, to fay all in one word,
if the conjunction of Jews and Gentiles is not in-
tended in this part of the prophecy, I muſt con-
fefs my felf at a lofs where to look for it. Intire-
7 Ifai. lxii. 2. Pool's Annotat. and Lowth's Comment. in loc.
ly
A
the Millennium, &c.
87
ly omited it cannot be, and if it is any where re-
lated, this is certainly the place for it.
As to what is faid upon the 9th verfe, That
others, namely the Gentiles, are there intended,
as perfons called to the marriage fupper of the lamb*;
I cannot, I confefs, fee any reaſon, at prefent, to
underſtand the paffage in that way. This like-
wife, to me, feems to be a defcription of the
whole fpiritual ftate. For the text fays: Blefjed
are they which are called unto the marriage fupper of
the lamb; h. e. Bleffed are they who have part in
the privileges and glories of that ftare, reprefent-
ed by a marriage fupper: Bleffed are they who are
the bridegroom's friends, who have on the wed-
ding garment, who are clothed with the righte-
ouſneſs of Chrift; which belongs to the Gentiles
as well as to the Jews, and which both will then
viſibly and jointly ſhare in.
Befides, let it be confidered, That if the bare
converſion of the Jews (to which fome confine
it) deferves this exalted character, how much
more their conjunction with the Gentiles, or the
whole fpiritual ſtate t. And farther, How reafona-
ble is it, to underſtand the marriage, and the
marriage fupper of that branch of Chriſt's kingdom,
when the defcription is as magnificent, as the moſt
glorious fpiritual ftate can poffibly challenge?
This, I apprehend, is the proper meaning of
the place. When the Jews are converted, and
together with the Gentiles, become one gofpel
church; then, certainly, it may be faid, in
ſuch a ſenſe as was never before, The marriage of
the lamb is come, bis wife has made her felf ready.
His wife, as mentioned here, and applicable to
this ftate, does not, I conceive, intend his cho-
fen in any one family or nation; but his people
* Mr. Ridgley's Body of Divinity, Vol. 1. p 467.
Rom. XI. 12.
G 4
+ See
among
88
An ESSAY on
among every nation, kindred, and tongue; which
are to be gathered in under this ftate, to com-
plete his myftical body, in order to make his
bride ready, in the higheft fenfe of the word,
upon his fecond perfonal coming.
But now to the argument. If the marriage of
the lamb, as the greateft character of the fpiritu-
al ftate, intends both the converfion of the Jews,
and the fulneſs of the Gentiles; I would defire to
know, How any thing like this can be affirmed,
how any fuch things can be effected, till all
Chrift's open enemies are deftroyed, papal, Ma-
hometan, and pagan? Can the Jews return from
their prefent difperfion, be fetled peaceably in
their own land, and form themfelves into one
gofpel body with the Gentiles, till the feveral na-
tions where they are now fcattered, and by whom,
while beathen, they will be ever diftreffed, are
either cut off by the fword, or turned to the
Lord? And then what will become of paganiſm?
The thing is actually accounted for in this way,
in the clofe of the 19th chapter, from whence it
appears to depend on the iffue of the battle at
Armageddon, for then the kings of the earth', and
of the whole world, as well as the beast and falle
prophet, are to be flain; fome in the battle it
felf, and fome by the fword of his mouth. And all
this for what? Why, to open a door for the con-
verfion, and peaceable eftablishment of the Jews
in their own land, and for their conjunction with
the Gentile believers in one body. Or, in other
words, to make way for the fpiritual ftate, called
the preparation of the bride, and the marriage of the
Lamb.
,
Thus, to cloſe all, we fee who are the powers,
what are the forces engaged at Armageddon. We
fee the iffues of that battle, in the dreadful flaugh-
• chap. xvi. 14.
Att. 3-4. 19.
chap. xix. 10.
ter
the Millennium, &c.
89
ter of fome, and the happy converſion of the reſt.
The confequences following hereupon, under the
fpreading of the gofpel, and the pouring down
of the Spirit, are, That the kingdoms of this world
are become the kingdoms of our Lord, and of his
Chrift: That the kings of the earth bring the honour
and glory of the nations into the New Jerufalem:
That the Lord God omnipotent reigneth. In fine,
That the happy ftate, fo frequently foretold by
the prophets, and fo long expected by the church,
is at hand. For the marriage of the lamb is come, and
bis wife has made her felf ready. All the enemies.
of the church are deftroyed, the days of her mourn-
ing are ended³, and the Lord has made her an
eternal excellency *. It is done.
I ſhall trouble the reader no farther on the ne-
gative part of this argument, when I have fub-
joined one reafon more to what has been faid.
It is this:
The dragon here cannot intend paganism, nor
any other antichriftian government, which might
diſturb the people of God, after the deftruction
of the beast and false prophet; becauſe they, and
thoſe who ſhall fuffer with them, will be the laft
enemies that the church will have to ftruggle
with, as a political body, or fecular government.
If what has been already offered on this fubject be
duly confidered, I queſtion not, but it will ap-
pear, That all the open enemies of the church,
confidered as the kingdoms of this world, which
Christ is to overturn, in order to make way for
his own, will be concerned in their heads, or by
their forces, at Armageddon; that the remains of
the Latin idolatry, the followers of Mahomet, and
the pagans in the other parts of the world, being
then all in alliance, will be gathered together to
# Ifai. lx. 20.
ibid. ver. 15.
tbe
90
An ESSAY on
the battle of that great day of God almighty. Nor
will it be lefs manifeft, upon farther attention
to this argument, That things will go fo hard
againſt the whole confederacy at this time, that
their power will be entirely broken; that God
deſigns it as a decifive blow, to put an iffue to the
controverfy between him and his enemies, by
deftroying the greater part (as is probable) of
that army, and converting the refidue of the na-
tions. Now, if this be the cafe, 'tis evident be-
yond contradiction, that no fecular, heathenish
polity can fubfift after this; and, if no fuch
government fubfifts, 'tis impoffible that the dra-
gon, in our text (the emblem of fuch a ftate)
ſhould, with any colour of reafon, be explained
of that which will not then be. Was there fuch a
ftate to fubfift, we fhould certainly hear of it.
For, as the Lord's buſineſs is to overturn, over-
turn, overturn, till he come whofe right it is', fo
he would go afreſh to work, and never ceafe till
that remaining ſtate was pulled down. And this
he would effect in the fame way as the other
that is to fay, by fpiriting the kings of the earth,
and bringing nation againſt nation. For in this
work the Lord employs the potfheards of the
earth to break each other to pieces. But we find
nothing of this after the battle at Armageddon; the
whole is completed there. The feventh vial ſweeps
all away; 'tis the laſt act of wrath, and therefore
it makes a full end. Hence we read of no voices
nor thunders, no lightnings nor earthquakes, no
commotions, hurliburlies, or revolutions in the
kingdoms of this world. Why fo? There is a
very good reaſon for it. The Lord has no far-
;
ther ufe for the fword. The time for warlike pre-
Rev. xvi. 14.
6 Ezek. xxi. 27.
7 Rev. xi. 19,
and xvi. 18.
parations
the Millennium, &c.
1
91
parations is over. He has iffued every thing that
was to be done in that way, under the feventh
vial, by the laft decifive battle at Armageddon.
And now the kingdoms of this world are become the
kingdoms of our Lord, and of his Chyift. The
kingdom and dominion, and the greatness of the king-
dom under the whole heaven, is given to the people
of the faints of the Moft High". Who is there then
to diſturb them? None. What have they to fear
from the dragon, the beaft, and falfe prophet? No-
thing. Heathenifm (take the word in its largeft
fenfe) popery, and Mahometanifm are rooted up.
No fecular antichriftian polity remains to moleft
them. And, as a proof that no fuch enemy does
remain, or that this dragon, who is the perfon fuf-
pected, is not really fuch, the execution which is
made upon him is in another way; not brought
on by the vials, or by a fecular arm (the method
perpetually uſed to deftroy antichriftian ftates)
but in an uncommon manner, by an angel com-
ing down from heaven, out of the ordinary courſe,
and binding him. The dragon here is not dealt
with in the ſame way as are the other enemies of
Chrift, becauſe he is not an enemy of that kind.
No pagan antichriftian ftate, but Satan himſelf.
This brings me to the other branch of the ar-
gument, which is, To eſtabliſh our own opinion
concerning the dragon in this place; or prove,
That this term defigns nothing lefs here than Sa-
tan himſelf, perfonally confidered.
I will not trouble the reader with fuch rea-
fons for this, as I might furniſh my felf with,
from having before proved, That this chapter
contains a fucceffion of events intirely new; and,
That Chrift is defigned by the angel whom John
faw coming down from heaven. The reafons of
? Rev. xi. 15.
9 Dan. vii. 27,
i
-
this
92
An ESSAY on
this kind are fufficiently obvious, and every
one will readily enough draw them for himſelf.
Who will not naturally conclude, That Satan
is here intended by the dragon, becauſe the de-
ftruction of all his fecular emiffaries or inftru-
ments is accounted for before? And again; That
as it was neceffary the fecond coming of our
Lord, fhould be defcribed in this prophecy, be-
caufe a leading event; fo likewife, the binding
and impriſonment of Satan, becaufe a principal
part of that work which Chrift is to come about?
There is fo clofe a connection between theſe
things, that we may eafily argue from the one to
the other. If the angel is Chrift, the dragon muft
be Satan; not only becaufe a lefs adverfary would
be unworthy his perfonal appearance; but be-
caufe his intire deftruction is referved for that
time. But I paſs theſe obſervations, becaufe fuf-
ficiently familiar; and offer efpecially thefe three
in proof of the matter before us.
1. Satan muſt be intended by the dragon in this
place, becauſe the perfon that is bound on the
beginning of the thoufand years, muft be the
fame with the perfon that's loofed on the clofe
of them. Now to inform ourfelves in this, we
need only look to the 7th verfe of this chap-
ter, where we have thefe words: And when the
thousand years are expired, Satan fhall be loofed out
of his prison. If this is not a full anfwer to our
queſtion, I know not what is. If this will not
fatisfy us concerning the great ſufferer in this vi-
fion, I muft needs fay, I believe, nothing will.
Is Satan, frictly fo called (for unlefs that be the
meaning of the word, we muſt be always at a
lofs in the uſe of the most common terms) is
Satan to be ſet at liberty, to be let out of pri-
fon, when the thousand years are expired; who
then, I defire to know, but Satan, perfonally
con
the Millennium, &c.
93
confidered, ſhall be fhut up, or put into prifon on
the beginning of thofe years? The neceffity of
things will conclude or determine for us in this
cafe. Who can be releaſed at the expiration of
a certain term, but the perfon confined on the
commencement of it? If Satan fhall be let loofe
when theſe thousand years are run out, the na-
ture of things tells me, that Satan was laid under
reſtraint when they began. The reaſoning is for
plain, that it would be an affront on the common
fenfe of mankind, to infift longer upon this ar-
gument. And therefore,
2. I farther obferve, That we are obliged to
underſtand the dragon here, of Satan in his own
perfon, becauſe the text it felf applies it to, or
rather, explains it of him. Thefe are the words:
And he laid hold on the dragon, that old ferpent,·
which is the devil and Satan. How was it poff-
ble for the prophet to have been more explicit ?
Is there any meaning in language, or is there not?
Have the moſt common words any determinate
ideas, or no? If none, let us never ufe them, let
us throw them afide, and find out fome way in.
which we may be at a certainty in communica-
ting our thoughts. If they have, then nothing can
be more exprefs and peremptory than thefe before
us. Is it not faid, That the dragon and ferpent is
the devil and Satan; the fame perſon under diffe-
rent names? And, leaſt the two firſt, as being
figurative, or lefs proper, fhould be mifunderſtood,
are not two other names, of more common uſe,
called in? The dragon and ferpent, which is the
devil and Satan. Why was this care taken? Cer-
tainly to prevent miſtakes; to fix us down to the
fubject, and, if poffible, beat us into the defign
of the place: Leaft we fhould be under any temp-
tation to wreft the terms, and take them in a figu-
rative fenfe, becaufe that ufe of words fo generally
pre-
94
An ESSAY on
prevails in this book. And now I have mention-
ed this, give me leave to fay, I have been often
ready to think, that one great occafion, not only
why this, but other parts of the 20th chapter,
have been mifrèprefented, has been, that perfons
have adhered too clofely to a common notion,
That becauſe one, or we'll fay, the main part of
this book is writen in a figurative ftyle, therefore
the whole of it must be fo too: Not confidering,
that there may be an impoffibility in the nature of
things, of reprefenting all events, as for inftance,
the refurrection, in that metaphorical way. This, I
fear, has been the temptation in the cafe before
us, and yet we fee, with how little reafon, if
we'll leave the fcripture to explain it felf, and reft
in its determinations. And why not? Should not
we be glad that the difficulty is taken off our
hands? Where fhould we feek farther? Do we
pretend to know the meaning of the Spirit, bet-
ter than the Spirit himself? I hope not. Let us
fettle then in the fcripture explication. The
thing is rendered exceding plain to us; and it
would be a pity indeed, to be ſo far under the in-
fluence of prejudice, as to reject any thing for no
other reafon, but becauſe it is plain. By the
fame rule we ſhall boggle at other parts of fcrip-
ture, and at laft, be forced to give ourſelves up
to perpetual uncertainty.
But, will fome fay, If you'll put this cafe on
the iffue of fcripture, that determines against you.
For, by a former account in this book, the dragon,
with the other terms annex'd to it, is applied to
the Roman empire while pagan; as though the
words were rather to be accounted the general
emblems of paganism, than the defcriptive cha-
racters of Satan. From whence it will neceffarily
follow, that this explication in the 20th chapter,
is to be taken in a different view from what it
was
the Millennium, &c.
95
was laſt repreſented in, or that the fcripture is in-
confiftent with it felf.
The accounts referred to in this objection are
to be met with in the 12th chapter, where we
read of the red dragon, and his angels making
war with Michael and his angels. And they pre-
vailed not, 'tis faid, neither was their place found
any more in heaven. Upon which it follows :
And the great dragon was caft out, that old ferpent,
called the devil and Satan, &c. Now if any think,
That the red dragon in the 3d verfe, called after-
wards fimply the dragon, is the fame with the
great dragon, mentioned in the 9th verfe; and
therefore, that the explication which is here gi-
ven of the great dragon, belongs equally to the
red dragon; I will venture to fay, they are very
much miſtaken. For by the great red dragon is
undoubtedly meant, the Roman, pagan empire;
red with the blood of the primitive martyrs, du-
ring the ten perfecutions: But by the great dra-
gon, no other is meant than Satan. And there-
fore, when 'tis faid concerning the red dragon,
that he prevailed not, neither was his place found any
more in heaven, the meaning is, That the Roman, bea-
then government was intirely fubverted; that the
imperial feat was no longer filled by pagan empe-
rors. And, when 'tis faid, that the great dra-
gon, h.e. Satan, was caft out, it intends, That he
loft that feat of eminence and grandeur, which
he before enjoyed in the perfons of the pagan em-
perors, and in that grofs idolatry which prevail-
ed over the Roman empire. The former regards
the civil, the latter the religious ftate of the Ro-
man empire, and the reſpective change which
came upon each. The change in the civil affairs
is reprefented by the deftruction of the red dra-
ver. 4, and 7.
ver. 7.
ver. 8.
80%,
96
An ESSAY on
gon, the proper emblem of that perfecuting em-
pire; and the change in the religious affairs, by
the fall of Satan himſelf, who, till then, had fat
in the throne, as in heaven, and governed thro'
the whole empire. Hence the feveral names
which follow in that verfe, after the great dragon,
belong to Satan, perfonally confidered, in the fame
way as thofe in the 20th chapter.
Upon the whole then it appears, That the fcrip-
tures are perfectly agreed in their accounts about
the dragon; that they do not explain that term of
the Roman, pagan empire in one place, and of
Satan, perfonally confidered, in another; but of
him, and him only, as well in the 12th chapter
as in the 20th. The confequence of which is,
That our argument, taken from the explication
given us in the text it felf, is fo far from being
weakened by what was objected, that it has gain-
ed additional ftrength, by being compared with
a parallel text. But then,
3. To clear up this matter a little farther,
and make it, if poffible, more evident, that Sa-
tan himſelf is intended, let us look into the de-
ſign of theſe ſeveral characters, and fee how
admirably they agree to him, how well they are
chofen to exprefs his nature and practice. Where-
fore,
1.) The firſt character by which Satan is de-
fcribed, is that of a ferpent. This is his original
name. It was firſt impoſed upon him for his mak-
ing ufe of the ferpent to deceive the woman; and
deferves to stand firft, becauſe he ufually begins
to diſcover himſelf, or to make his firft attacks,
in a ferpentine way. This character, I apprehend,
is principally defigned to exprefs the evil and
fubtilty of his nature; though it may likewiſe
4 Rev. xii. 3. &c.
in-
the Millennium, &c.
97,
include the mifery of his condition. The fer-
pent is not only the fubtileft of the beasts of the
field, but a beaft that carries poifon with him,
and breaths death wherefoever he comes; this
makes him a fit emblem to reprefent the devil,
whofe heart is full of mifchief, and whofe head is
wholly turned for deceit. We may fay of his ta-
ture, as is faid of the heart of man, in his cor-
rupt and fallen ftate, That it is evil (meaning
wholly fo) only evil, and that continually 7. This
is the very effence or being of Satan. He is ab-
folutely evil in himſelf, by nature, intention, and
malicioufnefs. He was the author of evil, the
father of fin, the firft caufe of God's difhonour,
the voluntary caufe of his own ruin, and the ma-
licious caufe of the ruin of mankind. Add to
this, his perpetrating of evil. He did it firft with-
out a tempter, he does it fince as a tempter: He
commited and carried it then to the heighth of
fin; he continues it fince as a depth of fin, and as a
puniſhment. We might eafily inlarge on thefe
things, but chooſe rather to draw up the whole of
Satan's character, as a ferpent, in the two fol-
lowing particulars.
(1.) The incorrigible perverfeneſs of his will.
This part of Satan's nature is intimated by fuch
expreffions as thefe: There is no truth in him, and
when he speaks a lie, he ſpeaks of his own
8 So a-
gain, The devil finneth from the beginning. And
Our adverfary the devil goeth about, like a roaring
lion, ſeeking whom he may devour'. From hence
we fee, That his will is not only wholly bent for,
but hardened in, evil. As to the cauſe of this,
it is to be refolved, partly into the juftice of God,
referving him in chains of darkness to the judg-
8
* John viii. 44
9'
I.
← Gen. iii. 1.
I John iii. 8.
7 ibid. chap. vi. 5.
1
I Pet. v. 8.
Vol. I
H
ment
98
An ESSAY on
ment of the great day; and partly into two curfed
principles within himſelf. The one of which is,
His choice of evil in his fall, under the notion of
evil, contrary to what men propofe to them-
felves, when they place their affections upon any
evil. They apprehend it to be good, from fome
pleaſure or profit which is like to arife from it;
but it was otherwife with Satan when he fell.
He chofe evil under the very notion of evil; be-
cauſe he had a knowledge which could not be de-
luded, and was in a ftate which could not be bet
tered. The other principle, which is the occa•
fion of this hardnefs, is, That, having thus made
choice of evil, he is ftubborn and immoveable in
that choice, not only with regard to his nature,
as an angel; it being a faying of the fchools,
That angels cannot alter their choice. But in
regard of that malice which poifoned his firſt
choice, and fo envenomed his whole will, that
it cannot be wrought out.
(2.) The other thing included in the charac-
ter of the devil, as a ferpent, is, The irrecovera-
ble wretchednefs of his ftate. Some reference is
had, probably to this, in the account which the
fcripture gives us of the ftate of the natural fer-
pent. For the ferpent was not only at firſt curſed
above all beasts, but is to remain curfed after the
reft are reſtored to their primitive purity. This,
I apprehend, we have fufficient ground to con-
clude from Ifaiah, who has thefe words: The
wolf and the lamb shall feed together, and the lion
fhall eat ftraw like the bullock: And duft fhall be the
Serpent's meat. Which, I fuppofe, may not on-
ly be underſtood figuratively, and fo refer to the
fpiritual reign; but likewife literally, as expref-
five of the ftate of the creatures in the perfonal.
Gen. iii. 14.
3 Ifai. lxv. 25.
The
the Millennium, &c.
99
The ſerpent is even then to eat duft, to continue
under the curfe. And what is this, but an em-
blem of that curfe which Satan fhall lie under to
a never-ending eternity? But the matter is evi-
dent to demonftration, not only upon the princi-
ples, mentioned in the former part of this head,
I mean, the juftice of God, and his own obdura-
cy; but from the aggravated nature of the devil's
fin, which (if there ever was any ſuch thing) muſt
have been the fin against the Holy Ghoft; a fin
which, we are affured, fhall not be pardoned,
neither in the life that now is, nor in that which
is to come. And likewife is the irrecoverable
wretchedneſs of his ftate manifeft, from the
heighth of that happinefs from which he fell.
For the devil, upon his creation, was made an
angel of light, and therefore in his created ſtate,
was in the poffeffion of ultimate happineſs. He
enjoy'd Jehovah, eternity, and heaven; all that
he could poffefs as a creature, all that was necef-
fary to make him completely happy as fuch; but
he defpifed all, and fo falling from the heighth of
happineſs, has rendered his condition utterly def-
perate, miferabie beyond recovery. But this as
to his being a ferpent; which is the firſt and moſt
fimple character by which Satan is fet forth in
fcripture.
2.) The next character by which Satan is de-
fcribed in this place, is that of a dragon: He laid
bold on the dragon. Now befides the venom
which is laid up in this character, in common
with the foregoing, dragons being one fpecies of
ferpents, and confequently of a poisonous na-
ture; it is farther and principally defigned to
fuggeſt the ſtrength or power, which Satan has
• Matth. xii. 1.
3. P. 433.
Bochart. Hierozoic. Tom. 2. lib.
H 2
100
An ESSAY on
to apply, or inforce his poifon and fubtilty. The
dragon is thought to be the greateft, ftrongeft,
and moſt active of the ferpentine beafts, and up-
on that account, is certainly a fit emblem of Sa-
tan in reſpect of his power. If we defire to ac-
quaint ourſelves more particularly with this part
of his character, we may take the amount of it
under the following heads.
(1.) The power of Satan is confpicuous in his
very name.
For he is called the ftrong man arm-
ed. The prince of the power of the air. The
God of this world. Principalities and powers ³.
And here in the text a dragon.
(2.) His nature loudly befpeaks his power, as
he is an angel; for he bears this name even in
his fallen ftate: Know ye not that we shall judge
angels? h. e. the devils. And fo Dr. Lightfoot
underſtands that paffage: For this caufe ought the
woman to have power on her head, because of the an-
gels. That is, fais the doctor: A woman ought
to bave a covering on her bead, in the publick meet-
ings, leaft the devils ſhould tempt men with the ex-
pofal of her beauty 2. Now, as the devil is an an-
gel, he carries power in his nature, it being pro-
per to fuch to excel in ſtrength; fallen he is in-
deed, but as power or ftrength was not fo much
any part of his holinefs or happinefs, as it was an
effential property of his nature, fo he retains it
ftill. And the fame may be faid as to his activi-
ty and fwiftneſs; both are peculiar to him as an
angel. Again,
(3.) We have a farther diſcovery of Satan's
ſtrength in his number; that is to fay, in the vaſt
body, which 'tis reaſonable to think, there is of
Ibid. 429. &c. Philo Judaeus, De Agricult. p. 201.
xH. 22. 3
Ephef. ii. 2.
2 Sermon before quoted, p. 19.
7 Mattb.
2 Cor. iv. 4. 'Eph. vi. 14.
3 Pfal. ciii. 20.
the
the Millennium, &c.
IOI
the devils. Some have thought, That their num-
ber equals the whole election of grace; that there
are as many of the angels who kept not their firſt
eftate, as there are perfons to be faved out of the
fall. And that God decreed to make up the num-
ber of the one, by placing an equal number of
the other in their room. This we can fay no-
thing to. But others, I think, with much more
probability, have fuppofed, the regions of the
air, the lower or fublunary heavens, to be full of
devils, and the fouls of the wicked departed.
Whether this be fo or not, 'tis however certain,
that mention is made of a legion of devils in fcrip-
ture. And 'tis not unlikely, but there are ma-
ny legions; but that, taken together, they are in-
numerable. How ftrong then, how powerful
muft Satan be with fuch a collection of fellow-
devils? But laftly,
(4.) The works attributed to the devil (though
he does all by permiffion) are a fufficient proof
of his power or ftrength. Such as his hurry ing
bodies up and down in the air '. Raifing of tem-
peſts 6. Bringing diſeaſes upon perfons, both in
body and mind 7. Overthrowing houfes. Break-
ing of chains and fetters; with the reft. Yea,
fuch power has Satan been fuffered to put forth
in fome of his works, as in the cafe of Simon
Magus, that his power has been miſtaken for the
mighty power of God'.
Thus we have the fecond character in the text,
namely, that of a dragon; which is peculiarly de-
figned to inftruct us into the remarkable pow-
er, ftrenghth and activity of the devil. Once
more.
&
4 Mark v. 9.
• Matth. iv. <. Luke viii. 29, 33.
7 Luke xiii. 16. and Luke ix. 17, &c. com-
6 Jɔb. i. 16, 19.
pared with Matth. xvii. 15.
* Aûts viii. 10.
H 3
8
Jɔbi. 19.
• Mark v. 4.
3.) He
+
102
An ESSAY on
3.) He is called the old ferpent,. This expref-
fion, in the letter, has reference to ferpents which
live a great while, and thereby not only increaſe
their bulk, but their ftrength and cunning. And
hence, as it relates to Satan, really fuggefts to
us the experience which he has in arts of deceit,
having been a long practitioner in them. Who
will difpute his antiquity, when he is upwards of
5700 years ſtanding? Who will doubt his fubtil-
ty, when, befides his long ftanding, he has had
fo many ways of improvement? Under this cha-
racter we are referred back to his firft inftance of
deceit in the garden; and from thence are brought
forward through a ſeries of uninterrupted at-
tempts ever fince. This is his beloved work; to
this he has applied himfelf, and has fpared no
pains to fuccede in it. Hence he has made it his
whole buſineſs to traverſe the whole world, to
go to and fro upon the earth; by which means
he is become perfectly acquainted with every fpot
of ground, and knows what kind of feed will
thrive beſt in every heart. For this he has ftudi-
ed the courſe of nature; the methods of divine
providence; and the tempers of men. So that it
would be a wonder if Satan were not maſter of
his profeffion; if he did not know how to act the
part of a ferpent in every inftance of craft. But
this we are affured he does, and therefore we read
of his having many devices, a variety of wiles,
gained by long experience, and managed with
ferpentine cunning. How has he mimiced the
divine being, in attempting his works, having
his oracles and miracles, as God has his? How
has he transformed himſelf into an angel of light,
as in the deception of Eve, who undoubtely took
• Grellotus in Apocal, c. 12. v. 9.
* 2 Cor. ii. 11.;
him
:
the Millennium, &c.
103
"
him for a good angel? How has he baited his
hooks with the good things of God? Lulled fome
into a fool's paradife, by bringing them to reſt
in a fhew or form of religion; and enticed others
to prefumption from falfe apprehenfions of the
mercy and patience of God? How has he varied
his temptations, and fhifted his baits, as the dif
pofition of the perfon, and the circumſtance of
things have called for it? What are theſe but ſo
many inſtances of the devil's fubtilty for miſchief,
and affiduity in bringing it about? How plainly
does he appear from theſe things to anſwer the
character in the text? Who can doubt but he is
indeed that old ferpent here ſpoken of? But be-
fides this,
4.) He is called Satan. The word fignifies an
adverfary, one that ftands againft, and oppofes
another in his way or meaſures. It is fuppofed
to come from the fame word as is uſed in the
book of Proverbs, where we have thefe expreffi-
ons: Avoid it, pafs away'; fignifying to decline
or recede from any thing. And 'tis certain this
is one main branch of Satan's work; his princi-
pal buſineſs is to oppofe fouls in their thoughts
and endeavours Godward, and, if poffible, to di-
vert and draw them off another way. He is ne-
ver better pleaſed, than when he can turn men
afide from the truth, and incline them to follow
after lies. He is the grand, common enemy of
fouls, one that is filled with implacable hatred
againſt mankind, cruel as hell it felf, and there-
fore refolved to pursue others to deſtruction, tho'
it aggravates his own condemnation. Well may
it be faid that revenge is ſweet, when Satan, to
gratify his in the deftruction of others, cares not
$ chap. iv. 11.
* Dr. Nichols's Conference, Vol. 1, p. 110
Maimonid. in More Nevochim. p. 3. cap. z→.
H 4
how
104
An ESSAY on
how cruel he is to himfelf. For the more he
deftroys, the greater ftill is his own mifery. Yet
this is his beloved, his inceffant work; his whole
buſineſs is to to go to and fro in the earth', to
walk up and down in it, like a roaring lion, feeking
whom be may devour And to accompliſh theſe
his curfed defigns, what ftratagems does. he
ufe? What power does he lay out? Now he
makes his attacks as a dragon; at an another time
as a ferpent.
Now he attempts to carry it by
main ftrength; at another time by artifice or cun-
ning. And if either will not fuccede, he wont
fail to join both. How many fouls has Sa-
tan, inftrumentally, been the cauſe of deſtroying,
by blinding their eyes, and prejudicing their
minds; keeping them in a ftate of ignorance,
and fo in a ſtate of enmity againſt God and his
ways? His bufinefs is, if light is breaking in up-
on our minds, to extinguifh it; if conviction of
fin or righteoufnefs is begun in the foul, to ftifle
it: To drown with the cares, or intoxicate with
the pleafures of this world. Some how or other
he is always oppofing, always withſtanding the be-
liever, either before the throne, to God himſelf, as
in the cafe of Job, or elſe here in his flight to
the Lord Jefus Chrift, and his progrefs through
the wilderness to the heavenly Canaan; endea-
vouring ether to beat the foul off from a depen-
dance upon Chrift, for falvation and happineſs,
or to difturb his peace, and interrupt his joy in
believing. So that he appears to be a Satan, an
enemy, an adverfary indeed. That is the fourth
character.
5.) The last name by which the dragon is de-
fcribed in the text, is that of devil. The Greek
Job i. 7. and ii 2.
Job. 9, 10, 11. and ii. 4, 5.
→
8.
1 Pet. v. 8.
word
the Millennium, &c.
105
word difonos, which is here rendered devil, fig-
nifies a falje accufer or flanderer, and is fo tranflat-
ed in no leſs than three places of the New Te-
ftament ¹. The margin reads it, a make-bait.
The conduct of the dragon abundantly intitules
him to this character: Nothing can better ex-
preſs his nature and practice. As the term Satan,
more eſpecially fuggefts his cruelty, fo this of
devil befpeaks his malicionfness. "Tis malice that
ftirs people up to load others with calumnies, or
falfe accufations. Satan has enough of this; ma-
lice was the proper caufe of his fall, though pride
was mixed with it. He was envious at the hu-
man nature, to fee that unfpeakably exalted by
its union with the fecond perfon in the Godhead,
and having a proud value for himſelf, difdained
to worſhip God, in a nature, fimply confidered,
below his own. And as this feized him above,
and occafioned his fall, fo it continues with him
ſtill, and urges him the fame way. His malice
is without bounds, both with regard to himſelf
and the objects of it. He is ever malicious, and
malicious to all extremity, both againſt God and
man, and againſt all men alike; though he is
not fuffered to go equal lengths in it outwardly
againſt all. He is himself at utter variance with
God and men, and therefore would gladly keep
up a variance between them. Hence it is, that
when he has once enticed and beguiled us into
fins, by the cunning of a ferpent, his next work
is to act the part of a devil, and accufe us of thoſe
fins to God 2. The devil, fais Chryfoftome, is fo
called, becauſe he makes it bis business to accufe
God to men, and men to God; and fo, as it were,
fets the mafter at variance with the fervant, and the
X
1 Tim. iii. 11. 2 Tim. iii. 3. and Tit. ii. 3. Mede, p. 635.
* Lactant. De Origin. Error. lib. 2. cap. 9.
jer-
106
An ESSAY on
i
fervant with the master. The caſe of Job fur-
niſhes us with an inftance of this part of Satan's
conduct, for he ftood before God, not only as an
adverſary, b. e. as one that was ready to oppofe
what might be offered in Job's favour; but as one
that was a devil, that was ready to charge him
falfly, or aggravate his real faults. Not that Sa-
tan acts this part barely in the accufation which
he enters againſt the faints in the court of hea-
ven, but in prejudicing the minds (fpeaking after
the manner of men) and opening the mouths of
the wicked, againſt the faints in this world. Sa-
tan wonderfully difcovered his envious, devilish
ſpirit this way, in the primitive ages of the
church, by exciting his inftruments to load the
faints with the moft falfe and malicious accufati-
on; and therefore, with peculiar refpect to thoſe
days, he is called, by way of eminence, the accu-
fer of the brethren. And never more defervedly
than at that time; for, as Mr. Mede obferves,
The pagans, during the 10 perfecutions, called
the faints by every reproachful name, and charg
ed every crime and wickednefs upon them; fuch
as, their being guilty of ferving up one anothers chil-
dren for banquets; contracting incestuous marriages;
commiting adultery; burning in promifcuous lufts one
towards another; being guilty of murders and confpi-
racies; the occafion of plagues, famine, fires, and
every other public calamity'. Nor has Satan yet
laid afide this temper. He ftill takes as much
delight in this work, and follows it as clofely as
ever. With how many reproachful terms, with
how many hard fpeeches, are the mouths of the
wicked filled at this day? Are there any who run
4
3 Second fermon on 7ob, quoted by Grellotus, p. 143. Rev.
xii. 10. * Comment. Apocal. p. 496. See also Dr. Cave's Pri-
mitive Chriftianity, p. 4. chap. 14.
6 Jude v. IS.
not
the Millennium, &c.
107
not with others to the fame excefs of riot and
drunkenneſs? Who cannot give themſelves that
latitude either in thinking, or fpeaking, as the
reft? What names do they go by? Any are good
enough; fchifmatic, fanatic, entbufiaft, antino-
mian, and what not? The devil is the devil ftill.
And through the enmity which there is in his na-
ture, will not only act the malicious part himſelf,
accufe the faints before God; but through the in-
fluence he has over his feed, will fpirit the wick-
ed to purſue them with reproaches, and load them
with calumnies here.
Thus we have endeavoured to explain the gene-
ral deſign of the feveral characters by which the
dragon is defcribed in this place. This we have
done with no other view than to give the rea-
der an opportunity of obferving how exactly they
anfwer to the nature and practice of Satan, and
confequently what reafon there is for our under-
ſtanding the whole defcription of him perfonal-
ly. And, I think, if this is not a draught of
the arch-rebel himfelf, the prince of the power
of darkness, it will be in vain to look for it in
our bible. Certain I am, that theſe are not only
the characters by which he is commonly defcribed
in the facred oracles; but thofe characters, which
have been always underſtood of him by the beſt
writers. As to the term dragon, that is fuppofed
peculiar to Satan; that it does not belong to any
of the inferior devils, but to him only who de-
ceived our firſt parents, who is thought to be the
head or prince of the devils, and to be call'd a drag-
on, to intimate, that he is as much fuperior to the
other devils, as a dragon is to a common ferpent ".
And indeed, Philo Judaeus, who wrote before
our prophet, fpeaks of Satan under this character,
7 Grellotus in Apocol. p. 144.
and
108
An ESSAY on
and feems to confine the word exprefly to him,
as that devil which deceived the woman. His
words are to this effect: Theſe are a fort of prodi-
gies, fais he, that the aragon ſhould express himſelf
by words, as men do; that by his wiles he should
corrupt the most innocent manners, and by the most
plaufible infinuations deceive the woman. And as
to the other characters, they contain every thing
that can be defired in a deſcription of Satan, be-
ing as full and exprefs in fetting out his nature.
as words can poffibly be. The three grand
branches of Satan's character, by which he is
beſt known, are thoſe of a feducer, an adverſary,
and an accufer. This agrees with the accounts.
we have in the Mifna, as related by Maimonides:
The antient fages, fais he, who compiled the Mifna,
tell us, the tradition is, That he, namely, the dragon,
defcends and caufes men to err, h. e. he feduces
them; and be afcends, and withstands, or accufes
them before God". Now thefe three things we
find in the account before us; he acts the part of
a feducer, as he is a ferpent, that old ferpent; he
appears to be an adverfary, as he is term'd Satan;
and he bears the character of an accufer, in his
being called the devil.
So that whether we take the general uſe and
meaning of theſe words; whether we give into
the common opinion of interpreters upon them;
or whether we explain them by other paffages of
fcripture where they occur, we are ftill directed to
Satan, and obliged to underſtand them of him. And
where there is every thing in a defcription which
fully anſwers his character, where we have all
the evil and fubtilty of his nature, the incorrigi-
ble perverfenefs of his will, and the irrecovera-
De Agricultura, p. 201.
par. 3. cap. 22.
"In More Nevochim.
ble
the Millennium, &c.
109
7
ble wretchednefs of his ftate; where we have all
the ſtrength and activity, all the cruelty and ve-
nom, all the hatred and malice, which can pof-
fibly enter into his compoſition; I ſay, where all
theſe things are reprefented to us in the moſt
forceable manner, not to yield to that remarka-
ble evidence they bring with them, looks as if
we had fhut our eyes against the plaineft matter
of fact, and were refolved not to fubmit to con-
viction.
I have only one obfervation more to leave with
the reader, before I difmifs this part of the argu-
ment, which it will be neceffary to fubjoin here,
to prevent miſtakes, though it was mentioned for
fubftance before. It is this: That though we
have explained the whole of this, feparately, of Sa-
tan, the prince of the devils; yet it is not to be
fo confined to him, as to exclude his fellow-de-
vils. Thefe terms are not to be underſtood ab-
ſtractedly of Beelzebub, or any one principal de-
vil, but of the whole body of fallen angels. All
the principalities and powers of darknefs, all the
fpiritual wickedneffes, or wicked fpirits, in heav-
enly places, are likewife intended. Nay in-
deed, if we will take the words in their utmoſt
extent, I do not fee but we muft include the whole
body of the wicked, men and devils. This is
perfectly confiftent, not only with the ftyle
of fcripture, where the head, or principal, is
put for all the powers united under him ;
but alfo with the reafon of things, becauſe
as they have all one common nature or difpo-
fition, fo the fame name will properly ftand
for all of them. And farther, becauſe when
Chriſt comes to deal with Satan perfonally confi-
dered, in the manner here reprefented, all in his
¹ Mede on Eph. vi. 12. p. 614. 2 Lancaſter in loc.
ļ
in-
HO
An ESSAY on
intereft will fhare the fame treatment; not only
his fellow-devils, but his other wicked inftru-
ments amongft men, whether departed before,
or then to be deftroyed, as to their bodies, by
the brightnefs of our Lord's appearing'.
But this brings me to the next query which
we propofed to anfwer, for the explication of
this part of the chapter; namely,
Thirdly, What is the work or buſineſs upon
which the angel comes from heaven thus prepar-
ed, repreſented in his management of the dra-
gon
The anſwer to this is eafy, and in a few words
will ſtand thus: The work or buſineſs upon which
our Lord is reprefented as coming from heaven,
with the key of the bottomlefs pit, and a great
chain in his hand, I mean that part of his work
which lies before us in the text, is to lay Satan
under an abfolute reftraint, wholly to confine
him and his inftruments for a thoufand years.
This will appear with the ftrongeſt evidence,
upon only looking into the account which the
text gives us of the way in which Chrift will treat
Satan upon his fecond coming, which is here fet
forth by a variety of expreffions. As, 1. By lay-
ing hold on him. 2. By binding him. And, 3. By
cafting him into prifon; which is exemplified,
1.) By an account of the place into which he is
caft, called the bottomless pit. And 2.) by a de-
fcription of the manner in which he is fecured;
which is, (1.) By his being but up. And, (2.)
By his having a feal fet upon him.
We fhall briefly examine into the feveral par-
ticulars in this defcription, and then give the
whole amount of the place in its general mean-
3 Dr. Worthington's Obfervations, p. 38, 39. See also p. 51.
of this Eay.
ing;
the Millennium, &c.
III
ing; from whence it will appear, that the anſwer
we have returned above, correfponds with the
defign of the text. Wherefore.
1. The angel is faid to lay bold on the dragon.
The word in the original is ixemos, which figni-
fies, to feize with violence, or hold by fuperiority
of ftrength. It ſeems to be a term borrowed from
the feizing a prifoner in war, or from a perfon's
being apprehended, and held faft by an officer of
juftice. And as here applied to the dragon, inti-
mates the abfolute power and dominion which
Chriſt has over the devil, and the exertion of it
upon him, with a defign to make him prifoner.
Our Lord apprehends him in a way of refentment
or anger, and holds him, keeps him in cuftody
by main force.
2. The angel binds the dragon. This part of
the defcription likewife feems to be in allufion to
a military practice, it being common with foldi-
ers to bind, or pinion, thoſe who are made pri-
foners of war. Or elſe the expreffion is borrow-
ed from the methods that are taken with notori-
ous offenders, who for their more effectual fecu-
rity, are hand-cuft, or have irons clapt upon
them. As it belongs to Satan, and is one of the
methods which the angel here takes with him, it
farther denotes the care which our Lord will ufe
for fecuring him. He will not think it enough to
lay hold on him, but he will alfo bind him. 'Tis
for this purpoſe that he brings a chain with him,
when he comes from heaven; 'tis that he may
bind Satan. The devil, indeed, refpecting the
power which Chrift has over him, and the per-
miffion by which he acts, was always in chains,
and ſhall be referved in them to the judgment of
the great day; but, the Lord knows, his prefent
chain is exceding long, he is fuffered, though for
wife and gracious ends, which, it may be, we now
fee
II 2
An ESSAY on
fee not, to run great lengths, to make terrible
inroads upon many of God's dear children: But
it ſhall not be always thus; this common enemy,
who now goes about like a roaring lion, fhall, in
our Lord's next defcent from heaven, be intirely
reſtrained, be bound hand and foot, if I may fo
ſpeak, with that great chain, which Chrift will
then bring with him. But this is not all;
3. The angel cafts Satan into prifon. This is a
farther ſtep to his confinement and fecurity; and
we ſhall readily believe that nothing leſs than ab-
folute confinement is defigned, when we have
confidered,
1.) The place it felf into which Satan is caft,
faid to be the bottomless pit. The Greek word is
asses, which originally fignifies an immenſe
ἀβύσσος,
gulph, or an unfathomable depth of waters.
The facred writers make ufe of the word in very
different fenfes.
In the Old Teftament, as far as I can obferve,
it is only properly uſed theſe three ways; that is,
(1.) For the waters of the chaos, diftinct from,
tho'mixt with, and floating above, the more grofs
terrene parts of the confufed mafs. Thus darkness
is faid to be upon the face of the deeps. The deep
here, is manifeftly diftinguished from the heavier
or earthy particles in the beginning of the verfe,
and therefore I cannot underſtand it of the univer-
fal chaos, as fome have done, nor of earth and
water conjointly, as others do, but only of the
4 Vide Cartwright in Gen. 1. 2. And Hottingeri Hiftor.
Creat. Q. 29. p. 19.
5 Gen. i. 2.
6 Vid. Pol. Synopf.
& Patrick in loc.
7 This is Hottinger's account of the
DAN, in the place above quoted. His words are thefe:
Sumitur pro ducbus elementis inferioribus ſeſe ambientibus terra vie
delicet, et aqua, et ad fuperiora ufque fefe porrigentibus, ita ut tsti
corpori terrae tota aquarum moles incumberet, et in ejus ſuperficie
inLataret. Vide Diufium in Voc. ad Apocal. 9. 11.
W2-
the Millennium, &c.
113
waters of the chaos, which were afterwards feparat-
ed from the earth or dry land. The hiftorian in
the first verfe gives us a general account of the
creation, in its two grand branches, the beavens,
and the earth. In the fecond verſe he enters up.
on the particular confideration of the earth, as
one of thofe branches, and takes notice of the
two parts of which that is compofed, namely, the
dry land and the water. The one, he tells us, was
without form, and void; the other was covered
with darkness. This is the view I have of the
place, and my reafon for underſtanding the word
deep in the fenfe above given. If it should not
prove fatisfactory, I hope no great damage is
done; we can but return to the common fenti-
ment, namely, that deep here fignifies the chaos
in general. Not but I find Cartwright takes the
deep, in this place to intend the waters of the
chaos feparately, and thinks that the proper
meaning of the word Tebon; though he fais, it
may likewife, by a metonymie, fignify the place
into which the waters are gathered. And he
quotes Mercer as agreeing with him in both theſe
fignifications of the word. I confefs, I have not
much to object against this ufe of it; but then I
think, 'tis more reaſonable to fuppofe, that theſe
waters of the chaos were called Tehom, h. e. the
abyſs or deep, rather in refpect of what they were
fhortly to be, when collected into one heap, than
in reſpect of the fituation they were now in, while
mixed with the more grofs parts of the confufed
mafs.
(2.) Another uſe of the word abyss, which oc-
curs in the Old Teftament, is, that it fignifies,
The original deep, or that grand collection of wa-
ter, which, according to Dr. Barnet, was made in
the formation of the first world; when, as he fup-
pofes, the waters were gathered together into the
Vol. I
I
heart
114
An ESSAY on
heart or centre of the earth. This is the doctor's
account of the Tebom-Rabba, or great deep, as we
render it, the fountains of which are faid to have
been broken up at the deluge. Thoſe who defire
to inform themfelves more particularly in this
ſenſe of the word, may confult his Sacred theory
of the earth', where, I think, enough is offered
to fatisfy every unprejudiced reader.
(3.) The third and laſt fenfe, in which I find
this word uſed in the Old Teftament, is, When
applied to the ocean or fea in its prefent form.
Thus, when Jacob bleffes Jofeph and his pofterity,
his prayer is, The Almighty bless thee with bleffings
of heaven above, and bleſſings of the deep that lieth
under'. By which he intends all the fruitfulneſs
and riches both of land and ſea, a rich fertile foil,
and a flouriſhing commerce. The writers of the
Old Teſtament make frequent uſe of the word in
this fenfe.
2
In the New Teftament we meet but with one
fenſe of this word, and that very different from
thofe already obferved. For there it always fig-
nifies the feat of the damned, the infernal regi-
ons, or the place affigned to the devils, and the
fpirits of the wicked. This is the conftant mean-
ing of the word in the Revelation, where it moſt
frequently offers. Thus we read of the angel of
the bottomless pit". This angel is Mahomet, who
brought his fuperftitions from hell, and acts as an
inftrument or meffenger of Satan. We have the
fame account of the papal antichriftian beaft, it
being faid concerning him, that he afcendeth out
of the bottomless pit; the meaning of which is,
25.
2
8 Gen. vii. II. 9 Vol. I chap. 7. p. 108. ' Gen. xlix.
Abbadie, Tom. 4. p. 260. 3 Job xxviii. 14.
Habak. iii. 10, &c. Abbadie, Tom. 4. p. 261.
• ibid. chap. xi, 7.
Ifai. li. 10.
S Chap. ix. 11.
4
that
the Millennium, &c.
115
that he comes from hell. If any fhould object to
this, That the bottomless pit in this laft place, can-
hot refer to the feat of the devil and his hoft, be-
cauſe the fame beaſt is afterwards faid to rife out
of the fea', and becauſe the ſea, as we have already
obferved, is fometimes called the abyss or great
deep. We anſwer, That this does not in the leaft
injure our meaning of the word, becauſe, though
this beaft, as to the outward and vifible means of
his coming into the world, may be faid to rife
out of the fea (that word there fignifying the
multitudes of people, nations, or kingdoms, con-
cerned in giving him his vifible being and go-
vernment) yet as to his grand original, that was
from the devil; as to his firft birth, that was
from hell, and therefore he properly afcendeth
out of the bottomlefs pit. We have the fame uſe
of the word in the 17th chapter: The beast that
thou faweft, was, and is not, and fall afcend out
of the bottomless pit. And again, in this 20th
chapter, where, befides the paffage under confi-
deration, we read of the key of the bottomless
pit 9.
From thefe paffages, I think, it is very evi-
dent, That by the abyss, or bottomless pit we are
to underſtand the feat of Satan and the wicked.
The abyss, according to the New Teftament, feems,
in its primary defign, to fignify the place where the
devils fhall be hereafter ftrictly confined; tho' it
is likewife uſed, I fuppofe, by way of allufion, or
anticipation, for their prefent place of reftraint.
That it certainly includes in it the notion of con-
finement, is undeniably plain, becauſe it is fpoken
of in this way at the 7th verfe; what is here cal-
led the abyss, or bottomless pit, is there called a
prifon. For 'tis faid, when the thousand years are
4 Rev. xiii, i
เ
ver. 8.
1 2
ver. I
116
An ESSAY on
expired, Satan fhall be loofed out of his prison. And
this will appear perfectly juft, if you confider
how well the notion of a pit anfwers to the places
made uſe of by the eaſtern nations for prifons,
which were generally under ground, fomething
like our dungeons'.
From hence alfo, I conceive, we may farther
conclude, That the confinement which Satan is
to be laid under, upon Chrift's fecond appear-
ing, will be local: He fhall be confined to fome
particular place, and not be left to go to and
fro on the earth, as he does now.
To pre-
tend to fix this place, or fay where it is that Sa-
tan and his hoft fhall be confined, during the
thousand years reign, would favour of the laft
vanity. That matter is not to be determined by
finite capacities. That it will not be where it is
generally fuppofed now, b. e. in the regions of
the air, or the fublunary heavens, is highly rea-
fonable to think; becauſe there are to be new
heavens, as well as a new earth, in both which
righteoufnefs is to dwell. But then, whether they
fhall be caft down to the centre of the earth, and
be confined in the bowels of that, or, whether
they fhall undergo confinement in any other of
the planets, is a queftion which we dare not
meddle with. Nor need we, that I fee, be very
follicitous about this; fince we know they fhall
be wholly confined, that ought to fatisfy us. Be
where it will, we are fure it fhall be at that dif
tance, or at leaft in fuch a place, that it fhall
not be in the power of Satan to give the children
of God any diſturbance; nay he fhall not be able
to make the least attempts that way, during
the thousand years reign in the New Jerufaler
ftate.
I
* See Jer. xxxviii. 6. Lancaker in loc.
Al
the Millennium, &c. II7
All this is undeniably fuggefted to us by the
account of the place where Satan is to be confin-
ed, as here termed the bottomless pit. And it is
indeed farther confirmed to us, by the very no-
tions which the devils themſelves have of that
ſtate they are to be fixed in on Chrift's fecond
coming; and alfo, from their own ufe of this
word, it being known that fome of them have
applied it in this very way. The paffages which
I now refer to, are to be met with in the Gof-
pels, particularly that by Luke, who tells us, that
when our Lord was about to caft many devils out
of a man who had been poffeffed by them, the
devils befought him, that he would not command
them to go out into the abyfs, we render it the deep2.
The meaning of which requeft can only be, That
he would not then fix them in that place which
was deſigned for their future torment³: Or, That
he would not lay them under that abfolute re-
ſtraint, which was in referve for them on his fe-
cond coming. The devils believed and trembled.
They were well acquainted with our Lord's cha-
racter, they knew him to be clothed with al-
mighty power, and therefore that he was not
only able to difpoffefs them, but to confine
them to a ſtate of utter inactivity. This they
could not bear the thoughts of; and therefore
they requeſt, that though they might no long-
er poffefs this man, yet that they might not
be reduced to that dreadful extremity, as to have
no power of acting upon earth, agreeable to their
character, but be immediately condemned to that
ftate, which was only defigned them at the great
day. That this is what they defign, will abund-
antly appear, by comparing the relation here,
with the account which Matthew gives us of the
3
Abaddie, ubi fupra.
Chap. viii. 31.
I 3
Taine
118.
An ESSAY on
}
fame fact; for he tells us, that upon our Lord's
going to drive them out, they faid: What have
we to do with thee, Jefus, thou Son of God? Art thou
come hither to torment us before the time? Plainly
referring to the time appointed for their general
puniſhment; the time when they are to be fhut up
in the abyss, under abfolute confinement, without
any opportunity for action. They were afraid, that
our Lord fhould anticipate, by the exerciſe of his
unlimited power, a fpecial judgment upon them
in particular, before the judgment of the great
day, in which they knew the whole body fhould be
tormented, Satan and all his poffe be imprifoned
in the abyss.
Thus we have our account of the bottomless pit:
And from the plain fenfe of the word, as conftant-
ly uſed in the New Teftament, cannot but infer,
that it befpeaks Satan's abfolute confinement.
But to carry our evidence ftill higher, we fubjoin
to this;
2.) The defcription which is here given us of
the manner in which he is fecured, or the me-
thods made ufe of to that end; which are two.
(1.) He is fout up. The expreffion is taken
from the method of treating debtors or malefac-
tors, when they are carried to prifon. They are
no fooner entered, but the door of the prifon is
clapt to, and the lock turned upon them. Thus
will Chrift treat Satan on his fecond coming. He
will fhut him faft up in the abyss. This is fug-
gefted to us by his having the key of the bottomless
pit, to intimate, that he will open the door for
his reception, and then keep it fhut upon him for
his fecurity. But then,
(2.) A feal is fet upon him, h. e. on the door
of the bottomless pit. This is the other method
4 Matth. viii. 29.
5 Lancaſter in loc.
made
the Millennium, &c.
119
made uſe of to ſecure Satan, and is defigned to
repreſent the moſt effectual that can be taken for
that purpoſe. The phrafe alludes to a cuſtom in
ufe among the Jews, and the neighbouring coun-
tries, who, when they would faften a door in the
fecureft manner, always fet a feal upon it. Thus,
when Daniel was thrown into the lion's den, we
are told, that the king fealed it with his own fig-
net, and with the fignet of his lords". We have
another inſtance of this practice, in the apocry-
phal hiftory, where Daniel orders his fervants to
feal the door of Bel's temple with the king's fignet 7.
The fame cuftom was obferved in our Lord's
time: For Matthew tells us, that after they had
laid his body in the fepulchre, they made it fure,
by fcting a feal upon the ftone which they had rol-
led to the mouth of it ³. Theſe inſtances are fuf-
ficient to let us into the defign of this part of the
defcription. Our Lord for the more effectual fe-
curity of Satan will fet a feal upon the door of the
bottomless pit; that is to fay, he will make him
as faft, and confine him as clofe as poffible.
After this explication of the different parts of
that work which our Lord comes about, or of the
feveral ways in which he will hereafter treat Sa-
tan, I imagine, every reader will immediately fee
the general drift of the place, and naturally con-
clude, that nothing lefs is defigned by this repre-
fentation, taken in all its parts, than the abfolute
confinement of the devil and all his inftruments.
Satan has all along been the avowed enemy of
Chrift and his people, he has been fuffered to run
great lengths, and to make terrible inroads upon
the church; but, bleffed be God, it ſhall not always
be thus, the time comes when Chrift will treat
6 Dan. vi.. 17.
Chap. xxvii. 66.
7 Bel and the Dragon, ver. 14
I 4
hin
120
An ESSAY on
:
}
him as the worst of offenders. All pity fhall be
ħid from his eyes; he will feize him with the
fierceft indignation, hold him with the utmoſt
violence, bind him with the ſtrongeſt chains, caft
him into the deepeſt prifon, the moft dreadful
dungeon, and fecure him there beyond all poffi-
bility of making an eſcape. There he fhall lie
bound down with fetters of brafs, like a malefac-
tor loaden with irons till the feffions, or time for
his trial is come. He fhall not be able to ftir
either hand or foot, as we fay, but be wholly in a
ftate of inactivity, wholly uncapable of attempt-
ing any thing that might difturb the faints, du-
ring the thousand years reign: An indifputable
proof, that the work for which our Lord will
come prepared in the manner here reprefented,
is no other than what was mentioned in our ge-
neral anſwer to the query now under confidera-
tion.
g
I fhall have done with this part of the ſub-
ject, when I have informed the reader, that I
am not alone in my fentiments concerning the
binding of Satan. I have the fatisfaction of ob-
ferving, that the lateſt and beſt expofitors agree
with me, in underſtanding it of his abfolute or
total confinement, during the thouſand years in-
terval. And indeed, unlefs the words carry thus
much in them, I cannot fee any meaning they
have; or rather, 'twill be impoffible to find out
any expreffions, that may convey fuch an idea to
us. But, I think, none can do it in a fuller
manner. How does the defcription rife? What
words can be more ftrong? What language more
forcible?
The queſtion we are now to procede with is
this;
3 Dr. Worthington, p. 23, 30, 31, & 169.
nae ligatione, p. 427. Lancafter in loc. &c.
Mede, De Sata-
Fourthly,
the Millennium, &c.
121
Fourthly, What is the defign of the angel in
taking theſe methods with the dragon? Or, How
are we to underſtand the reaſon here given; That
he fhould deceive the nations no more, till the thou-
fand years fhould be fulfilled.
Now, in order to anſwer the defign of this
head, it will be proper for us to inquire,
1. What we are to underſtand by The nations?
Who are the perfons defigned by that term?
2. What is the proper meaning of the word
deceive? And,
3. To fhow how Satan's confinement will pre-
vent him from deceiving them any more during
the thousand years.
1. We are to inquire, Who the perfons may
be, here called The nations?
"Tis certain this term is very differently appli-
ed in fcripture: Sometimes it is uſed to fignify,
Thoſe feven nations or ſtates which God promif-
ed to drive out before the Ifraelites, to make
way for their fettlement in the land of Canaan.
Sometimes this term, The nations, ftands oppofed
to the Jewish kingdom, and fignifies the whole
heathen world; upon which occafion our tranfla-
tors have generally uſed the word Gentiles. In
fome places the word is expreffive of all mankind
in general: In other places it is uſed to fignify
the people of God in particular. Again, this
term is fometimes reftrained to the papal hierar-
chy, or weſtern antichrift: And at other times
it is extended to the whole body of the wicked,
all the followers of Satan, all the children of the
devil. And in this laft fenfe we are inclined to
"See Deut. vii. I. where their feveral names are mentioned.
And Josh. iii. 10.
¹ Ifai. lx. 3. Mal. i. 12.
compared with ver. 17.
2
&c. Ifai xl. 15.
Rey, xxi. 24,
← ibid. xi. 2.
Matth. x. 5.
3
Pfal. cvi. 5.
think
122
An ESSAY on
think the word is to be taken in this text. The
nations that he fhould deceive no more till the
thoufand years ſhould be fulfilled, were fuch as
he had already deceived, into all the miferies at-
tending his preſent confinement; that is to fay,
they were fuch as were bound up with him in
the abyss.
The reafons why they are called the nations
may be,
1.) Becaufe, though at the time here referred
to, they will be no longer exifting in a mortal
ftate, yet, while they were in life, they were not
only a part, but the principal, the greater part of
the nations in the world. And,
2.) Becauſe that nations, or gentiles, is the moſt
common expreffion by which the avowed enemies
of Chriſt are ſet forth in fcripture, that charac-
ter by which they generally ftand diftinguiſhed
from the people of God, efpecially in the Old
Teftament; after the plan of which, this book
of the Revelation is written.
With regard to particular reafons for under-
ftanding the nations here in the fenfe now given,
I have theſe two to offer.
(1.) Becauſe at the time of Satan's impriſon-
ment in the abyss, no mortal wicked will be left
upon the earth, and therefore he cannot be con-
fined with any view to fuch, that he fhould not
incourage idolatry, or foment perfecution among
the heathen, becaufe 'tis impoffible any fuch
fhould exift at this time.
(2.) Becauſe thofe, on whofe account he is
confined, on the beginning of the thousand years,
that he may not deceive them, are the fame per-
fons that he is let loofe to deceive, after the ex-
piration of that time. This is very evident from
the text it felf, compared with the 8th verfe
of the chapter. Here 'tis faid, He was bound,
that
the Millennium, &c. 123
that he fhould deceive the nations no more, till
the thousand years fhould be fulfilled. What does
this fuggeft, but that he fhould deceive them,
theſe very nations, thefe very people, at the end
of the thousand years? And is it not plain in
fact, that at the conclufion of this term he goes
out to deceive the nations, which are in the four
quarters of the earth, and does actually fuccede fa
far, as to bring them up in a body againſt the
camp of the faints, and the beloved city? Can there
be any ftricter connection, any clofer agreement?
It cannot but appear from hence, that the nati-
ons, in both places are the fame perfons; that
thofe whom he fhould deceive no more, during
the thouſand years, are the fame with thofe whom
he does deceive at the end of that term. All that
remains to be farther proved is, That thofe nati-
ons in the four quarters of the earth, are the whole
body of the wicked, which we hope to be capa-
ble of doing when we come there. In the mean
time we beg our readers to take it for granted;
or if that favour cannot be allowed, fuffer us to
fay, That as we are perfuaded they cannot but
allow, that the nations in the 3d verfe, are the
fame with thofe in the 8th; and that it is im-
poffible, according to the circumftance of things,
any wicked nations, in a mortal ftate fhould be
intended; fo that we believe it will be extreme
difficult to give any other account of theſe nati-
ons, than what has been now offered. But,
2. Let us now fee what may be the genuine or
proper meaning of the word deceive in this place.
As to this, I find the beft expofitors generally
agreed to fix a double meaning upon the word.
1.) That it fignifies to feduce or draw over to
idolatrous worſhip. Hence Dr. Hammond fais:
$ See Dr. Worthington's Obfervat. p. 25. & Diſertat. p. 169.
To
124
An ESSAY on
To deceive the nations, is to corrupt the world to
idolatry and heathenifm . And,
6
2.) That it alfo intends, to incite or inftigate
others to perfecute and deftroy the faints 7.
Theſe two fenfes, fay interpreters, contain the
precife meaning of the word. And, I confefs,
if we confider the word in its ftrict regard to
thoſe who are here ſpoken of, as the fubjects of
this deception, it does not feem neceffary to af-
fix any other ideas to it. For when we take a view
of Satan's deception, in the effects of it upon the
wicked, it appears to difcover it felf in one or
other of theſe ways: Either they are drawn aſide
to idol-worſhip, or are inftigated to perfecute the
faints. But fhould we confider the word with
a greater latitude, or the practice of the devil in
the extent of this deception, we ſhould find, that
there is a ſenſe in which he deceives, not only
thoſe who finally perifh under his delufions, but
even the people of God, the elect themſelves. For
whence are all their prejudices againſt the truth,
all their compliances with fin, all their enmity
againſt Chriſt and the faints, while in a ſtate of
nature, or whatever elſe it be, that is contrary to
a right mind, and found manners? Whence does
it all come, but from the delufions of Satan?
His holding things out in a falfe light; dreffing
up thofe, which are moft amiable in themſelves, in
frightful colours, and prefenting others, which
are moſt odious, as agreeable to the carnal eye?
He plays every game under difguife; that equal-
ly ferves him, whether he would allure to fin, or
frighten from duty. But this en paffant. The
former being the fenfe agreed to by the beſt
writers, we content our felves with their deter-
• Annotat in loc. 7 Dr. Worthington, ibid. p. 26, 45.
and 175.
minations,
the Millennium, &c.
125
minations, as what fully anſwer the deſign of the
place. It was in theſe ways that Satan had be
fore deceived the nations; but now, neither in
thefe, nor any other, fhould he deceive them
for a thouſand years, becauſe under confinement.
This bring us,
3. In the last place, To ſhow, How Satan's
confinement, during the thouſand years, effectu-
ally puts a ftop to his deceiving the nations for
that ſpace of time.
And not to fay any thing with regard to the
ftate of theſe nations themfelves, that they are
now no longer upon the earth, but lie bound with
the devil in the bottomlefs gulph, under which
circumftance, 'tis impoffible they fhould be ca-
pable of being deceived by him, in either of the
fenfes affix'd to that word; to ſay nothing of the
impoffibility of the thing on this foot (though
included in Satan's confinement) it is evident,
that this impriſonment abfolutely prevents him
from deceiving the nations any farther for the
prefent, becauſe he is now reduced to a ſtate of
inactivity himſelf. There are no more to be de-
ceived in a mortal ftate; and if there were, he
could not have access to them. And, with re-
gard to the wicked, now confidered in the abyss,
which we fuppofe to be theſe nations; why, as
he is bound with them, that not only puts it out
of his power to manage any bait with fuccefs,
but even prevents him making the experiment;
becauſe, while they are here, 'tis a lafting proof
that they have been thus far deceived by him.
The truth is, at prefent they have all enough to
do to fupport their puniſhments; they are now
gnawing their chains, and howling under their
miferies. So that Satan has no heart to contrive
any mifchicf, nor have they ears to liften to any
fuch propofal. From whence it is eaſy to fee, in
what
126
An ESSAT on
what way Satan is prevented from deceiving the
nations, by being laid under confinement a
thousand years, and how neceffary the one is in
order to the other; how impoffible it would be
for the nations not to be deceived, did Satan en-
joy his wonted liberty. Nothing is more evident
than this, from the methods he purfues immedi-
ately after his releafe. He has no fooner an en-
largement, but he goes to his old work, deceives
thoſe nations, that he had before partially deceiv
ed, to their eternal deftruction in body and foul,
on the final judgment. So that there is no abfo-
lute defence against Satan's deceptions, but his
being under abfolute reftraint.
Thus we fee how far the reafon here given,
Carries us into the defign of the angel in binding
Satan; thofe words, that he should deceive the na-
tions no more, point us to Chrift's end herein, as it
terminates upon the wicked; that, for the term
of a thousand years, they fhould be brought un-
der no other deception from Satan. But then in
this defign, there is another and a greater laid
up; a defign peculiarly calculated for the glory
and happineſs of the church, namely, that the
raiſed faints may not in the leaſt be interrupted,
during their reign with him in the new heavens
and new earth; that they may lie open to no at-
tempts of that kind whatfoever. Whereas, ac-
cording to that ſpecimen we have of the nature
of the devil, and the wicked under his conduct,
when they come to be fet at liberty; nothing in
that way could be expected, had Satan with his
poffe their full range in the earth. We know the
power of God is all-fufficient; but as things ap-
pear to be conftituted or fetled, it looks as if Sa-
tan had the liberty, at leaft, of making attempts'
againſt the faints, and always is to have, while
exempt from abfolute confinement. The church
always
the Millennium, &c.
127
always has found it fo, and always will, more or
lefs, while in a mortal ftate: And that Satan
will make efforts of this kind, even when both
the faints and wicked are immortal, the inftance
in this chapter is a full proof. Wherefore to pre-
vent even the leaſt attempts this way, during the
thousand years, Satan is caft into the bottomlefs
pit, and made fafe beyond all poffibility of ef
cape.
In one word then, and to cloſe this particular:
We fee, in what has been faid, the whole defign
of Chriſt, in taking theſe methods with the devil,
both with regard to the wicked, and with regard
to the faints. It is with refpect to the former,
that they may not be deceived; and that is done
with refpect to the latter, the faints, that they
may not be diſturbed, that he may fecure to them
a ftate of abfolute peace during his perfonal reign.
The one is ſtrictly neceffary to, and depends up-
on the other; it is fo in a mortal ftate, if the
nations are deceived, the peace of the church
muſt be diſturbed; it would be fo in an immor-
tal, if the dead wicked were raiſed, and Satan
was at liberty to deceive them, they would make
fome attempts against the faints. But now to
prevent this, Satan is bound, and, during the
whole reign, confined in the abyss.
The reader, I hope, will pardon me, if here,
before I procede to the fourth query, under this
branch of the chapter, I take a review of what
has been faid, and offer at a few ufeful reflexi-
ons.
And what can we fooner collect from the pre-
miſes, than fuch an obſervation as this;
1. That the church militant has to conflict
with a great and formidable enemy. This is be-
yond doubt, from the feveral characters by which
the grand adverfary of fouls is defcribed in the
text,
128
An ESSAY ON
text, and the feveral things which are laid up in
thofe characters. Here are all the bitter ingre-
dients that can meet in the compofition of an
enemy; inclication to mifchief, and to that on-
ly; fubtilty to contrive it with advantage; pow-
er to fupport him in his wicked enterpriſes; ma-
lice, impatient of fuccefs; and cruelty not to
be ſatisfied without it. How hard muft it be to
graple with fuch an enemy; efpecially with num-
bers of them; and thofe too abetted by other enc-
mies? The faints are not without their enemies.
in the world, who are fometimes fuffered to make
grievous inroads upon them. And they have
greater enemies from within, when corruption
prevails, and their iniquity like a whirlwind takes
them away. Now where all thefe enemies unite
againſt the believer, what terrible havock do they
make? Yet how frequently is this the cafe? For,
as the apoſtle fais: We wrestle not against
flesh and blood, but against principalities, against
powers, against the rulers of the darkness of this
world, against wicked fpirits in heavenly places".
We have to combat with the devil, fometimes
under one fhape, and fometimes under another;
as a ferpent or dragon, as an accufer or deſtroy-
er. What a frightful figure muſt he make in
thefe colours? What a terrible enemy muft he
be under theſe characters? How juftly may it
fill us with an utter deteftation of him? How
well may it put us upon looking out for proper
protection against him? Is he thus ugly? How
much ſhould he be the object of our abhorrence?
Is he thus formidable? How much does it con-
cern us to be well provided against him? And
to that end a much greater ftrength than our
8
9
* Eph. vi. 12, Προς τα πνευματικά τῆς πονηρίας. * Ἐν τοῖς
ἐπουρανίοις.
own
the Millennium, &c.
129
own is neceffary. But this leads us to a fecond re-
mark, namely;
2. That the Lord Jefus Chrift is the faints pre-
fent and eternal fecurity againft Satan. Chrift is
the captain of the Lord's hoft; he that has en-
tered the lifts with Satan, and given him a com-
plete overthrow in favour of his people. Hence
he not only tranſlates them out of the kingdom
and power of darkneſs, into the glorious liberty
of his own kingdom, delivers them from the pre-
fent vaffalage of Satan, by the renewing influ-
ences of his Spirit; but keeps them by his mighty
power, by after fupplies of grace and ftrength,
from being intirely vanquiſh'd in the many en-
counters that they have with him in the wilder-
nefs; either making them proof against his fiery
darts, or raiſing them when fallen, and healing
them when wounded. Were it not thus, Satan
would prove too hard for them. He goes about
like a roaring lion, feeking whom be may devour':
It is not whom he would (his will in that cafe
knows no bounds) for Chrift holds him in a
ftrong chain. He acts now by permiffion; his
power is limited; for our Lord fais to him, as he
does to the waves of the fea, hitherto thou shalt go,
and no farther.
And as the prefent, fo the future and eternal
fecurity of the faints is with Chrift. Satan would
be glad to thrust the whole world into that pit
which is prepared for himſelf and his angels; but
the happineſs of the faints is, that there are doors
to that pit, though wide ones; and that the keys
for the opening and fhuting thefe are in Chrift's
cuftody. This being the cafe, the faints may be
affured of eternal deliverance and fecurity from
Satan, becauſe our Lord will never give up the
2
Joſh. v. 13, 14. Heb. ii. 10.
Vol. I.
K
3
I
Per. v. 8.
keys
$30
An ESSAY on
keys to him, nor open the doors for any of his to
go down there. How happy is the condition of
the people of God upon this account? What rea-
fon have they to rejoice that they are in fuch
hands? Hands, that are fufficient to fecure them
againſt the ſubtilty and power, againſt the malice
and cruelty of Satan? Alas, what are the ſtrong-
eft of the faints if furrendered to his power! He
who can remove the mountains, and rend the
rocks, and tear up the trees; who, in a manner,
can do any thing, if permited, would drive the
people of God, left to his power, as fo much
chaff or duft before him. But, bleffed be God,
we are fecured for time and eternity, by being in
Chrift's keeping, made his charge as well as re-
ward. How well does it become the followers of
the lamb, in this circumſtance, both to be thank-
ful for the experience they have had of paft pre-
fervations, and to look to Chrift for that pre-
ſent and future keeping, which is neceffary in life
and at death?
3. We infer from what has been delivered on
this fubject, That the power of Chrift is infinite,
and that, in confequence thereof, he must be a
divine perfon. That the power of Chrift is infi-
nite, we have had fuch inftances, as, I think,
might convince the moft obftinate mind. We
fee that perfon, whofe power is next to infinite,
I mean the devil, feized and laid in chains, drove
like lightning from heaven and caft into the bot-
tomlefs gulph. Who but one that is greater than
he, greater by nature, and confequently mightier
in operation, could accomplish any thing like
this? He that can withstand and foil all human
power, is only to be defeated by that which is in- ·
finite. Behold the Meffias, the incarnate God does
this! It is his work, it belongs to him, and can
only be effected as the confequence of almighty
Atrength.
And
the Millennium, &c.
131
And, tho' fome of the human race are too
much under the power of darkneſs, to fee or confefs
it, yet the devils themſelves believe it and tremble.
They could own his power when our Lord, in
the days of his flesh, was about to caft out a le-
gion or multitude of them. What, fay they, bave
we to do with thee, Jefus, thou fon of God? Art thou
come hither to torment us before the time? They
knew there was a time when they fhould be tor-
mented in a more terrible manner than they had
yet been; when they ſhould no longer be fuffered
to wander at large in the air, or to go to and fro
upon the earth; but fhould be fhut up in the bot-
tomlefs pit, and lie bound there with Beelzebub,
their prince. And they knew that this was Chrift's
province, that he was to execute this dreadful
fentence upon them. They were fenfible that they
could not ftand before him, but that it was in his
power to inflict any degree of punishment upon
them; but the prefent fear of the devils was, that
he was come to precipitate the execution, to tor-
ment them in this way immediately. And there-
fore the matter of their requeft to him is, that he
would not caft them into the abyss now, but de-
fer it to the appointed time. What can be a loud-
er teftimony to the divine power, and divine per-
fonality of our Lord, than this? Shall we fend
thofe of our own fpecies, unhappy, miſtaken
creatures, to the devils for inftruction in this
great doctrine? I fear, they would condemn this
as fevere ufage; and yet, they muſt pardon me,
if I fay, thefe difpoffeffed ftand as witneffes againſt
them. God forbid we fhould fhut our eyes againſt
the ſtrongeſt conviction. We have here by in-
conteſtable inftances, all the evidence poffible for
the infinite power of the Melfias, and if his pow-
4 Matth. viii. 29.
K 2
er
132
An ESSAY on
er be infinite, as that is certainly a divine perfec-
tion, infeparable from the moſt high God, Chrift,
who poffeffes it, muſt be God, equal with the
Father.
Again,
4. Another conclufion which the premiſes fur-
niſh us with, is, That the complete deliverance
which the faints fhall at laft have through Chrift,
is an adorable mercy. I may venture to put this
upon the fingle teftimony of the apoftle Paul. He
appears to have had this view of it, when, in the
midst of all the difficulties and enemies he was
preffed with, and expofed to, as a defcendant of
Adam, looking forward to the confummation of
things in Chriſt, he cries out: But thanks be to
God, who giveth us the victory, through our Lord
Jeſus Chriſt. And what copious matter for ado-
ration and thankfulneſs does this profpect yeild
the believer? Here indeed he carries a body of
fin and death about with him; here he has to
wreſtle not only with flesh and blood, but princi-
palities and powers; here he has all the miferies,
of life, all the agonies of death, and all the dark-
nefs of the grave to go through: But be of good
chear, chriftian, thy redeemer hath overcome all
theſe things for thee; however formidable they
appear to the natural eye, they are all vanquish-
ed enemies. And the day comes when no cor-
ruption fhall boil up from within, no tempters
feduce from without; but all the graces of the
Spirit fhall be perfected, and thy felf placed,
complete in body and foul, in the paradife of
God. Then will come to paſs what the pfalmift
fpeaks of: I shall be fatisfied, fais he, when I a-
wake with thy likeness. Then death fhall be
fwallowed up in life, this mortal fhall put on im-
" 1 Cor. xv. 55
Píal xvii. ult.
See alfo Rom vii. 25.
mortality,
the Millennium, &c.
133
mortality, and thy body, o believer, the meaner
part, the outſide of the man, be faſhioned after
the glorious image of Chrift. What deliverance
fo extenfive! what mercy fo ravifhing! Eſpecially
when it is confidered, in what way all this is
brought about; that the foundation of this victo-
ry is laid in the obedience and fufferings, the
blood and righteouſneſs of Chrift; that it is all
through him, both as to merit and efficiency. He
has not only purchafed it for his followers, but
he will put them into full poffeffion. It coft him
dear; no leſs than his precious life, his invaluable
blood went for it, though it comes all free, all
out of mere grace unto us. O, how fhall the
redeemer be adored in that day! how fhall the
deliverance be magnified! It will be found not
a partial, but a complete redemption; not for
a fhort ſpace of time, but for eternity it felf.
Then fhall the top ftone be laid with acclamati-
ons to fovereign diftinguishing grace. Then
ſhall Chriſt be glorified in his faints, and be admi-
red in all them that believe ".
But
5. and Laftly, We conclude, That the relation
which the prophet gives us, in this chapter, con-
cerning our Lord's management of the devil,
compared with the other accounts of that matter.
in the fcriptures, is an indifputable proof of their
divine original and authority. The reafon for
this is, That herein they appear not only to reveal
fuch a method or plan, for the recovery of fallen
creatures, as furpaffes natural reafon; but to pre-
ſerve ſuch an intire confiftency with themſelves.
throughout the whole revelation, as cannot poffi-
bly be the refult or produce of mere human art.
The grand deſign of the fcripture revelation, is
to inſtruct us into that method, which the infi-
7 Theff. i. 10:
K 3
nite
134
An ESSAY on
;
nitly wife and gracious God has ordained, for the
recovery of fome of the finful fons of Adam. And
that method, in brief, appears to confift in the
incarnation, obedience and death of Chrift. That
the ſecond perfon in the ever bleffed Trinity fhould
take flesh, obey and fuffer in the room and ſtead
of the elect; and fo defeat Satan in his curfed
project of involving all mankind under the fame
mifery with himſelf, which, in the language of
fcripture, is called, bruifing the ferpent's head,
and deſtroying his works. This is the fubftance
of the promife, made by God, to our firſt parents,
immediately after their fall (which indeed con-
tains the fum of the whole gofpel) this is the
great object of the intermediate parts of facred
fcripture, being the ſubſtance of the Levitical
inftitutions, as well as the grand argument of the
prophecies, and that alfo with which this book
of the Revelation clofes; as appears from this
20th chapter: For the two laft chapters are only
an explication of, or commentary upon this. So
that the great thing is ftill in view.
fcripture, upon the fall, begins with a promiſe of
Satan's deftruction, purfues it as the main article,
and never ftops till it prefents us with his com-
plete ruin. So that all the lines of revelation centre
in this one point. This is Dr. Lightfoot's view of
the fcriptures. His words are thefe: The truth
of this doctrine (fpeaking of the binding of Satan)
was the very first thing, fais he, that was held out
in the world, after fin came into it. And this
truth fhall be one of the last things, that shall be held
out in the world, when the devil fall receive the
reward of all his deviliſhneſs, when bc, bis angels, and
bis Inftruments ſhall [not only be bound together
a thousand years, but at laft] receive this fentence
from him, Go ye curfed, &c.
8 Gen, iii, 15.
1 John iii. 8,
Sacred
And
the Millennium, &c.
135
And as for the space betwixt these two periods, or
from the beginning of the world to the end of it, the
Scripture is fo full of teftimonies, and the world fo
full of experience of Christ's power and mastery over
the devil, that it is needless to prove it, the devil
bimfelf dares not deny it ¹.
Now this being the ftate of the cafe, I think,
from hence we are naturally led to infer the
divine original and authority of the fcrip-
tures; becaufe, in the first place, they reveal a
doctrine which could come from none but God;
and then, becauſe they purfue it with the ftrict-
eft connection and greatest confiftency imagi-
nable.
But by this, I imagine, our readers will think
it high time to procede with the fifth query,
which is,
Fifthly, How are the thousand years in this paf
fage to be taken; whether definitely or indefi-
nitely? If definitely, Whether are they begun,
or yet to be expected? If yet to be expected,
Where are we to fix their commencement?
It will readily be confeffed, That this branch
of the fubject is made up of three different que-
ftions. We fhall give in a particular anfwer to
each of them; and becauſe we deſign to obſerve
the order in which they now lie before us, fhall
begin with inquiring,
1. Whether the thousand years in the text, are
to be taken definitely or indefinitely?
This is a very neceffary queftion, becauſe the
binding of Satan, and the reign of Chrift, belong
to the fame interval, fall under the fame period;
and therefore, as we underſtand the thousand
years in reference to the one, we are unavoidably
Sermon before quoted, p. 11, 12.
K 4
obliged
136
An ESSAY on
$
obliged to fix the fame meaning upon them with
refpect to the other.
Now Auftin, on this head, gives us two fenfes
or acceptations of the thousand years. 1. That the
term may mean an eternal duration 3. Or, 2.
That it may intend an undeterminate ſpace of
time. As to the former, though a thousand, in
fome cafes, may be underſtood of eternity, in
perfect agreement with the fenfe of fcripture,
yet it is certain, it cannot be fo underſtood here;
becauſe, if you apply it to Satan's confinement,
there is a time when he is to be loofed, and con-
fequently when these thousand years are to have
an end. And if you apply it to the reign of
Chriſt, it is likewife plain, that he is not to ex-
ercife eternal government, in the fame way as
during the thousand years, and therefore that the
end of this adminiſtration will alfo come. As to
the latter fenfe which Auſtin puts upon the thou-
fand years, namely, That they are to be taken
indefinitely; it is certain, that uſe of the word
frequently occurs in fcripture. For instance,
when it is faid: A thouſand ſhall fall at thy fide,
and ten thousand at thy right hand 4; the meaning
is, a great inany, a multitude fhall be cut off. So
again: A thousand years in thy fight are but as
yesterday, when it is past, and as a watch in the
night. Here a thousand years fignify only a great
while, a long, but indeterminate fpace of time.
But, though it be confeffed, that the word thou-
fand in theſe, and perhaps fome other paffages of
fcripture, does not intend fuch a precife number,
De Civit. Dei, lib. xx. cap. 7.
word, he quotes Pfal. cv. 8. where thofe
generations, fignify, throughout all time,
eternity.
Pfal. xci. 7.
I Sam. xviii. 7:
?
3
For this ufe of the
words, to a thousand
and all the ages of
Pfal. xc. 4. See alfo
but
the Millennium, &c. 137
but is to be taken in a lax, indefinite ſenſe; yet,
I apprehend, there is no reaſon to underſtand the
word here in that way. The thousand years, fo
often repeated in this chapter, are not to be taken
for a large, undetermined ſpace of time, for any
part of a thousand years, or of the laft thoufand
years of the world (as the excellent father, be-
fore-mentioned, fuppofed) but for fuch a precife
number, a duration of a thousand years exactly.
And the arguments which weigh with me in this
account of the matter, are fuch as thefe :
1.) Becauſe it is an eſtabliſh'd rule with the
interpreters of fcripture, Always to take words in
a literal fenfe, when there is nothing in the text or
context that obliges to the contrary. Now 'tis unde-
niably true, that there is nothing, either in the
fcope of the place, or in the analogy of faith, or,
indeed, in the whole tenour of fcripture, that
contradicts the literal acceptation of the thousand
years, or lais us under any neceffity to underſtand
the words in a figurative fenſe.
2.) Another reafon, why the thousand years
may be taken in a literal fenfe, is, The frequent
repetition of the fame ſpace of time; which feems
to be defigned by the Holy Ghoft, as matter of
inftruction, to fix that determinate ſpace more
effectually upon our minds. For it is thrice faid,
Satan was bound a thousand years, and afterwards
loofed. It is twice faid, the faints fhall reign a
thousand years. And once, that the reft of the
dead lived not again, till the thousand years were
finiſhed. No lefs than fix times is this term
ufed. And wherefore, unless it was defigned to
expreſs ſuch a particular duration? Again,
3.) The particular emphasis which is put upon
this term, is a convincing proof, that the words
6
ver, 2, 3, 7,
7
ver. 4, 6.
8
ver. 5.
are
138
An ESSAY on
1
¡
are to be taken in a literal, and not in a figura-
tive ſenſe; that they defign a determinate and
not an indefinite fpace of time. It is an obferva-
tion made by Pareus' and Wendelin, That this
fpace of time is mentioned twice without an arti-
cle, being termed barely xian, a thousand years;
but that, in the other places, no lefs than four
times the article is prefixed, it being called
Ta inam, these thousand years; h. e. thefe empha-
tically, thefe precife thoufand years. That this
is the ſtrict meaning of the words, and the proper
tranſlation of the place, all, who underſtand the
idiom of the Greek tongue, will allow. But,
4) If we confider the feveral particulars to
which the thousand years are applied, we fhall find
fo cloſe a connection between the time and the
things themſelves, that it will be impoffible we
fhould underſtand this term in any other than a
literal fenfe. For the account ftands thus: Satan
is to be bound for a thousand years, the defign of
which is, that he ſhould not deceive the nations
any more, till these thousand years fhall be fulfilled.
Then, the faints are to live and reign with Chrift
a thousand years; but the reſt of the dead fhall
not live again, till thefe thousand years fhall be fi-
nifhed. The former branches depend upon each
other as cauſe and effect; the latter as diftinction
and oppofition; and fo prove, not only that the
term is to be underſtood literally, but that one
and the fame thousand years are intended through-
out 2.
Thus having proved that the thousand years are
to be taken definitely, our next buſineſs is to in-
quire,
2. Whether they are already begun, or their
commencement is yet to be expected?
9 Annotat. in loc.
Theopol. p. 44.
Contemplac. Phyfic. p. 355:
Expo-
the Millennium, &c.
139
Expofitors are excedingly divided on this head.
For of thoſe who think they are paffed, fome
place them fo high, that, according to them, we
muſt be obliged to fuppofe they are already ex-
pired. Of this number are thoſe who begin them,
either, 1. From the birth of our Lord. Or, 2.
From the refurrection of Chrift.. Or, 3. From
the firſt public profeffion of Chriftianity at Rome.
Or, 4. From the deftruction of Jerufalem. Or,
5. From the days of Conftantine, the Great. As to
others, tho' they likewife think them commenc'd,
they however place them fo low, that little more
than 200 years, can at preſent be run off. Of
theſe are ſuch as fuppofe they began, either, I.
With Wickliff here in England. Or, 2. With
the reformation by Luther in Germany 4.
Thefe different fentiments, with the reaſons on
which they are founded, are to be carefully weigh-
ed, that fo we may be able to judge more cer-
tainly, what colour of argument there is in them,
and bring the queſtion before us to a point. And
while we are doing this, as the moſt effectual me-
thod to fettle our notions in this point, I appre-
hend, we are to have a ftrict regard to thofe cha-
racters, which are made the xeneta, or grand dif-
tinguishing marks of this epocha, I mean, the bind-
ing of Satan, and the reign of the faints; for both
contemporize. Becaufe, unless we can be agreed
what to underſtand by thoſe deſcriptions, eſpecially
the binding of Satan (with which we have now
more exprefly to do) all our endeavours will be in
vain. We fhall only be toffed about by uncertain
conjectures, and fo fettle, at laft, in that date,
which is moft favourable to our prejudices, and
our own private opinions. Let us but know then,
what we are to underftand by the binding of Sa-
3 Vid. Wendelin, ibid. * Vid. Worthington. Differtat.
P. 184.
tan,
1
140
An ESSAY on
}
tan, which is made the leading, introductory
event, to the thouſand years reign, and we fhall
have a rule to go by, a ftandard to which every
opinion is to be brought, and by which it muſt
ftand or fall.
And, as to this, I would hope, enough has
been already faid, to fatisfy every difintereſted
mind, that nothing lefs is to be underſtood by the
binding of Satan, than his intire, abfolute confine-
ment; and that as a confequence hereof, the
church, or whole body of the faints, during his
confinement, are to enjoy a ftate of the greateſt
purity and holinefs, the greateft peace and prof-
perty ". Or, put the defign of the words as low
as we poffibly can, all, who have any ingenuity
and candour, will readily acknowledge, That
whenever the Millennium fhall commence, the
ftate, during that period, will be fuch, wherein
the church fhall enjoy perfect freedom from all
perfecution; that Satan, for that time, fhall not
be fuffered to deceive the nations, either by draw-
ing them afide to idolatry, or exciting them to
male-treat and perfecute the faints. This is the
common receiv'd opinion. Now let us keep this
in view, and examine the different fentiments of
expofitors, concerning the commencement of
thefe thousand years, upon this principle, and I am
very much mistaken, if we fhall not foon fee
whereabouts we are, and what we have to deter-
mine in this matter.
Why ſhould I fatigue the reader, with a tedi-
ous difcuffion of their fentiments, who date the
thousand years from the birth or refurrection of our
Lord? Or of theirs indeed, who make them
commence from the firft publick profeffion of the
gofpel at Rome? Every one knows, who is the
$ Worthington. Differtat. p. 153, &c.
leaft
the Millennium, &c.
141
leaft acquainted with the hiftory of his Bible,
what was the ſtate of things in the church under
each of theſe epochas, and how unlikely it is, that
either of them ſhould anſwer to the thousand years
in the Revelation.
1.) At the birth of our Lord, How did heath-
enifm or pagan idolatry prevail in the world?
Were the Gentiles ever more abandoned than at
this time? And as for the Jews, the profeffing
people of God, how abominably corrupt were
they, both as to faith and manners?
2.) With reſpect to the refurrection of our Lord,
and the condition of things following thereupon.
It's true, that upon the afcenfion of Chrift, the
Holy Ghoſt, according to his promife, was pour-
ed down upon the apoſtles; and that, agreeable to
the commiffion they had before received from
their mafter, and the qualifications which were
now beſtowed for that work, they, in conjuncti-
on with others, the difciples and primitive.faints,
went out and preached the gofpel to all nations.
And it is yet farther to be granted, that their la-
bour was not in vain in the Lord, but that ma-
ny, both among the Jews and Gentiles, were fav-
ingly wrought upon. The gofpel had certainly a
free courſe, it fpread and was glorified, in thofe
extraordinary conquefts which it made over all
the Roman empire. But will any judicious per-
fon think himſelf obliged, barely for thefe rea-
fons, to date the great event in our text, from
the refurrection, or afcenfion of our Lord? Are the
conceffions now made, fufficient to warrant me,
or any man, to conclude, that Satan was now
bound, and that the thousand years began here?
Surely we ſhould ftrangely forget ourfelves. How
foon did the perfecution, upon the death of Ste-
phen arife after this? How frequently were the
apoſtles and difciples oppofed by the Jews, and
hunt-
;
$
142
An ESSAY on
hunted from one city to another? And what were
the few converts, either among them or the Gen-
tiles, compared to the multitudes that ftill conti-
nued implacable, and were drudges for Satan, in
perfecuting the faints? If this was not the ſtate
of things at that time, why does the apoſtle ſay,
I think, that God hath ſet forth us the apostles laft,
as it were appointed unto death. For we are made
a spectacle unto the world, and to angels, and to
Even unto this prefert hour, we both hunger
and thirst, and are naked, and are buffeted, and
have no certain dwelling place; and labour, working
with our own bands: being reviled, we blefs: being
perfecuted, we fuffer it being defamed, we entreat:
we are made as the filth of the world, and are the
off-fcouring of all things unto this day. Let any
one judge, whether this looks like the time of
Satan's being bound, whether this has the ap-
pearance of the faints reign?
Inen.
3.) In the fame way it is very eafy to refute the
third notion of this matter, which is, That the
thousand years began with the firft public profeffi-
on of Chriſtianity at Rome.
Now, to fay nothing of this as a cunning de-
vice of the papifts, to ſcreen his holiness from
being fufpected for antichrift; the church, ftill
in its very infancy, was every where too much
embroiled to give the leaft countenance to fuch a
conclufion. 'Tis not indeed certain, as far as I
can learn, in what particular year of our Lord a
church was formed, or a public profeffion of faith
in the Meffias, was made at Rome. As to what
Baronius fays on this head, about Peter's going
to Rome, in the 42d year of our Lord, and the
2d of Claudius, founding a bishopric there, and
continuing biſhop himfelf for twenty five years,
6 I Cor. iv. 9, 11, 12, 14.
till
the Millennium, &c.
143
till his martyrdom 7; that we are fure is without
any real foundation, and therefore deferves no
farther notice. More likely it is, by much, that
the goſpel might be firft preached at Rome by An-
dronicus and Junia, who were of note among the
apoſtles, and relations of the perfecutor Saul,
and as he himſelf teftifies, had embraced the
faith before him. For while other of the difci-
ples, upon the difperfion which happened after
the death of Stephen, travelled into Phoenicia, and
Cyprus, and Antioch, preaching the gofpel to the
Jews in thofe parts'; 'tis highly probable, that
Andronicus and Junia, among others, might go
as far as Rome, and preach the gofpel to thofe of
that city; which muſt be about the 34th year of
Chrift, and about the 20th of Tiberias. Now,
fuppofing this to be fact, we have reafon to think,
that the gofpel was profeffed pretty early at Rome,
'tis likely not long after its being firft preached
there.
9
But then, what is this to the binding of Satan,
and the beginning of the thousand years? Why
muſt they begin from the Gofpel's being preach-
ed and publickly profeffed at Rome, rather than
at Theffalonica or Corinth? Not becauſe the num-
ber of converts was larger; for I don't know any
ground we have to think that. The catholics
would have it fo, for reafons of ftate: But they
weigh not with us. Idolatry was ftill the pre-
vailing religion at Rome, and continued fo, after
the profeffion of Chriftianity, down to Conftan-
tine; fo that in this refpect 'tis plain, Satan was
not bound. And as to the peace of the church
about this time, what is the account we have in
7 Vid. Annal. Eufeb. Eccl. Hift. p. 22. And Petavii Rat,
Temp. p. 180. s Rom. xvi. 7. 9
Aas xi. 19. • Echard's
Ecclefiaft. Hiftory, Vol. I. p. 238.
•
1
fcrip-
144
An ESSAY on
$
fcripture? How was it in Judea? See what the
apoſtle fais But call to mind the former days,
in which, after ye were illuminated, ye indured a
great fight of afflictions; partly whilft ye were made
a gazing-stock, both by reproaches and afflictions;
and partly whilft ye became companions of them who
were fo ufed. For ye bad compaſſion of me in my
bonds, and took joyfully the spoiling of your goods.
How was it in Greece, particularly in Macedonia?
Let the fame apoftle ſpeak likewife to this: For
ye, brethren, became followers of the churches of
God, which in Judea are in Chrift Jefus: For ye
alfo bave fuffered like things of your own country-
men, even as they have of the Jews 3. And for
Rome, how fared it with the church there? Why,
if we take our accounts from the ftate of things
under Nero, which was not a great many years
after the epocha now contended for, Tacitus gives
us a very melancholy relation. He tells us: That
they were treated with all the inftances of fcorn and
cruelty. That fome of them were wrapt up in the
skins of wild beaſts, and worried and devoured by
dogs; that others were crucified; others burnt alive,
being first clad in paper coats diped in pitch, wax,
and fuch combustible matter, that when day-light
failed, they might ferve for torches and illuminations
in the night. And after having mentioned this,
it will be needlefs to fay any thing of the other
nine perfecutions which followed this, under the
fucceding emperors; this fingle relation is fuffici-
ent to prove, that Satan was not now bound,
that the Millennium could not begin from this
epocba.
Wherefore, difmiffing thefe dates, which are
urged, indeed, to very little purpofe, let us pro-
* Heb. x. 32 - 3 4.
3 1 Theff. ii. 14, 4 Tacit. Annal.
See also Eufeb. Eccl. Hift. lib. z. cap. 25,
cede
;
the Millennium, &c.
145
cede to confider the two laft of the higher fort,
which appear to be more confiderable, the former
of which, according to order, is,
4.) That date which commences the thousand
years from the deftruction of Jerufalem.
Now, though it muſt be confeft, that fo ex-
traordinary a revolution as this, including, not
only the fubverfion of the civil polity among the
Jews, but likewife their religious oeconomy,
(their temple and Levitical worfhip equally fuf-
fering with their city and government) could not
but be attended with fome advantageous circum-
ſtances to the profeffors of Chriftianity; it being
certain, that the Jews could not have it in their
power, to make that head againſt the gofpel,
either to oppoſe fome in preaching, or prevent
others from receiving it, as they had before done;
ſo that a more effectual door might hereby be
opened for the progrefs of the gofpel among the
nations I fay, though fome fuch advantages as
thefe, might poffibly arife to Chriftianity, from
the deftruction of Jerufalem, and the diffolution
of the Jewish oeconomy; yet, methinks, this is
far fhort of what we are led to expect, upon the
binding of Satan, even judging of it according
to the account commonly given of that event.
For, examine things following upon this, either
with refpect to the ceffation of idolatry, or per-
fecution, and fee how far matters will anfwer.
As to Satan's being bound from this time, that
he ſhould deceive the nations no more, in point
of idolatry; no body will ever believe that, who
is in the leaft apprized of the various artifices
made ufe of by Satan, to fupprefs the gofpel, and
propagate paganifm, with which all ecclefiaftical
history is full. For the prefent, we'll content
our felves with one inftance of this matter from
Eufebius. His words are thefe: Multitudes, fais
Vol. I.
L
he,
146 An ESSAY on
he, through fear, immediately fell off, denying the
Chriftian faith, and embracing paganiſm; nay, ma-
ny, continues he, delivered up their Bibles, and
other boly books, to be burned or deftroyed by their
perfecutors, from whence they were called Traditores,
b. e. fuch as bad furrendered or given up the
faith. This looks now as if Satan was bound,
and caft into the bottomlefs pit, and had a feal
fet upon him? But what if, to this, we ſhould
fubjoin the opinion which the pagans themfelves,
I mean thofe within the confines of the Roman
empire, the opinion which they had of the decay
of idolatrous worship. "Tis certain that Diocleti
an, and his collegues, Maximinianus and Galeri-
us, by fome infcriptions which they ordered to be
fixed upon pillars, as a fort of triumph over the
Chriſtians, in feveral parts of the empire, looked
upon Chriſtianity to be then as good as rooted
Thoſe which appeared at Clunia, a city in
Spain, are too remarkable to be omited. They
are to this effect: DIOCLETIAN. JOVIUS MAXI-
MI. HERCULEUS CAESS. AUG. THE ROMAN EM-
out.
PIRE BEING ENLARGED THROUGH THE EAST AND
WEST, AND THE CHRISTIAN NAME EXTINGUISH-
ED. The other at the fame place was this:
DIOCLETIAN. CAES. AUG. GALERIUS BEING
MADE COLLÈGUE IN THE EAST, THE SUPERSTI-
TION OF CHRIST WAS EVERY WHERE THROWN
DOWN, AND THE WORSHIP OF THE [heathen
GODS PROPAGATED. Let any one judge, whe-
ther this does not look more like the reign and
triumph of Satan, than the time of his abfolute
reſtraint.
What has been yet faid, relates to the binding
of Satan, upon the former fenfe of the word de-
* Eccl. Hift. lib. viii. cap. 3.
a Spondano reda. p. 222;
• Fid. Baron. Annal. Ecch
deceive,
the Millennium, &c.
147
ceive, namely, that he ſhould not feduce to ido-
latry. Are any fo prejudiced in favour of this
epocha, as not to be convinced of its fallity, from
what has been offered on this branch; but will
they needs try their fuccefs in the other account
of Satan's being confined, which is, That he
fhould not ftir up the enemies of the Chriſtian
faith to perfecute the faints? If they infift upon
this, where can I better refer them for confutati-
on, than to thoſe nine bloody perfecutions which
followed under the Roman emperors, after the
deſtruction of Jerufalem, all within the ſpace of
240 years? The laſt of which, making the tenth,
with that under Nero, was fet on foot by Diocle
tian, and raged with that violence for ten whole
years, under him and his fucceffors, that it has
been juftly called, The tempeft of perfecution. Sul
pitius Severus tells us: That at this time, almoſt
all the earth was defiled with the blood of martyrs,
and that the world never loft more blood by any war',
than it did by this perfecution. Nor is it, indeed,
improbable; for, according to ecclefiaftical hiſto-
ry, no less than feven thouſand Chriſtians were
flain in one month, at the very beginning of theſe
ten years. And only in Egypt they murdered an
hundred fourty four thoufand, and banished feven
hundred. This is only a relation of what
was done in one month, and in one fingle coun-
try. How would the numbers fwell, how would
the ſcene blacken upon us, fhould we recount
what was done in the other Roman provinces, du-
ring the whole ten years? Who could bear to
hear how many were beheaded in Arabia? Or
how many were killed, by having their legs broken,
in Cappadocia? While others were devoured by
7 Hiftor. lib. ii. cap. 32. p. 247, 248.
Annal. a Spondan. p. 217.
L 2
• rid, Baron;
wild
5
148
An ESSAY on
wild beafts in Phoenicia; others were hung up
with their heads downward, and fuffocated by flow
fires, in Mefopotamia; and others were broiled
upon gridirons, at Antioch in Syria. How is it
poffible to renew the memory of theſe things, and
refrain from tears? Well might the Diocletian
Aera, upon this account, be called, The aera of
the martyrs, and The coptic aera'.
2
I forbear adding to this, The diſturbance which
the church afterwards met with from Julian
firnamed The apoftate, and fome of his fucceffors:
As likewife, what the faints fuffered in their peace
from feveral heretics, particularly Ebion, Menan-
der, and Cerinthus, who all roſe up after the de-
ftruction of Jerufalem: Becaufe, I imagine,
enough has been faid, to make it appear, that the
circumſtances of the church, reckoning, from
that time, fome hundred years forward (it being
needleſs to go lower down) will by no means
comport with the binding of Satan, in either of
the fenfes by which this end of his reſtraint is
generally explained.
We have now only one epocha more, of the
earlier fort, to examine, namely;
5.) That which fixes the commencement of
the Millennium from the days of Conftantine the
Great, when the Roman empire became Chri-
ftian.
This, it must be confeffed, is the moſt promif-
ing of all the higher accounts; and yet, fo far
is this from being true, that we might as foon.
reconcile light and darknefs, or bring the eaſt
and the weft together, as accommodate the cir-
cumſtances of things within a thousand years from
2
9 Eufeb. Eccl. Hift. lib. viii. cap. 12. 1 Fid. Strauchii Brev.
Chronolog. cap. 43. p. 834.
Socrat. Eccl. Hift. lib. iii.
cap. 11, 15, &c.
}
this
the Millennium, &c.
149
this date, with the notion we are allowed to have
of the binding of Satan, and contemporary reign
of the faints. I would by no means detract from
the glory of Conftantine, and the felicity of the
church upon his becoming Chriftian. It muſt
be acknowledged, That the change which fuc-
ceded thereupon in the Roman empire, was very
extraordinary; otherwife it would never have
been deſcribed as it is, upon the opening of the
fixth feal, towards the latter end of the 6th chap-
ter. It is there fet forth after a very furprizing
manner. And as the revolution was great with
reſpect to civil or ftate matters, fo it likewiſe
gave a very glorious turn, eſpecially in the begin-
ing, to the affairs of the church. It was a day
of reſt and peace to the followers of the lamb;
religion appeared on the rifing, flouriſhing fide.
Conftantine was a prince of exemplary piety him-
felf, and took no fmall pains to promote it in
his own children, and among his courtiers 4, as
well as to propogate it abroad; which, it muſt be
owned, were circumftances confiderably in the
favour of religion. And as the emperor entertain-
ed this love for Chriftianity, the church foon felt
the good effects of it; for her revenues were imme-
diately increaſed, the public worſhip rendered mag-
nificent, and perfons in ecclefiaftical ftations, ef-
pecially the bifhops of Rome, were excedingly
careffed: Nay this affection reached the very mar-
tyrs, thofe who had fuffered for religion under
the pagan emperors, fo that their memory was
had in venerable efteem. But then, that which
-
3 Eufeb. Vit. Conftant. Theodoret. lib. 1. cap. 16. & lib 4.
cap. 17. + Eufeb. ibid. cap. 52. He conftituted a church
in his palace, and acted in quality of a minifter amongſt his no-
bles. His advice to his children was, That they ought to prefer
the knowledge of God, and the practice of religion, not only to
all riches, but even to the imperial dignity it felf;
L 3
de-
150
An ESSAY on
deſtroyed all this again, was, that corruption in
all refpects preſently fucceded. That piety which
was fo confpicuous in Conftantine's time, not long
after was fenfibly upon the decline; the fimpli-
city and fpirituality of the gofpel foon dwindled
into mere ceremony and form; fo that little was
left but the bodily exercife of religion, without
the life and power of godlineſs. In ſhort, I don't
find but the matter of religious pomp ran fo high
(though with deſign to win over the pagans) that
it ſeemed as if Judaifm, with all the Levitical
ceremonies, had been reftored.
Nor was this all, Chriftianity did not only fuffer
by being dreffed up in unnatural, pagan co-
lours; but alfo, and perhaps eſpecially, by the
profligate lives of thofe, who profeffed it. Here
we might eafily enlarge. The writings of the
fathers, and all ecclefiaftical hiſtory, are full of
complaints on this head. That unblemished beha-
viour, which was fo confpicuous in the primitive
Chriftians, was wholly neglected; and inſtead of
it, the moft notorious wickedness practiced by
the greater part of profeffors. And thus it con-
tinued after Conftantine's time. down to the thir-
teenth century. I would not make the account
tedious by multiplying teftimonies from diffe-
rent authors; and therefore fhall content my.
felf with a fingle quotation from Grotius, which
witneffeth to the corruption of this period in both
its branches. The paffage I refer to, is in fub-
ftance as follows: The world, fais he, bad now,
as it were, thrust itself into the church; and abftrufe
learning being prefered to ferious godliness, religion
was made a trade of. Nay, continues he, religion
now began every where to be placed not fo much in
fimplicity and purity of heart, as in external cere-
mony and pomp, as though Judaifm itself had been
again introduced; and in fucb ceremonies too, as
tended
the Millennium, &c.
151
tended rather to exercife the body, than benefit the
mind; and alfo in a zealous affection for parties:
In ſo much that at laſt things grew ſo bad, that where
there were the moft Chriftians in profeffion, the fewest
were to be found in reality.
Then with reſpect to the carriage of Chriftians
one towards another: Never was love more cold,
and diffentions more common, eſpecially among
thoſe who were placed at the head of religious
affairs ; theſe were at perpetual variance, the
ftrife being ftill, not who fhould love one ano-
ther moft, but who amongst them fhould be
greateft, which See fhould have the preeminence.
Of this Hilary complains, when he fais: Since the
council at Nice, our whole work is to write creeds:
So that while we fquabble about words, and query
upon novelties, and struggle for parties, and throw
out anathemas one against another, ſcarce any one is
left to take Chrift's fide.
So that we ſee how every thing haftened to a
general corruption, and made way for The man
of fin to work himſelf into the chair. And to be
plain, this was, what the riches and grandeur
heaped upon the church by Conftantine, actually
led to, and iffued in at laft. Hence the capital
of the Roman empire foon became the feat of an-
tichrift, and the pureft religion was corrupted
into papal idolatry. And when I have carried
the defection fo high, I fhall readily be excuſed
for having taken no notice of the many cunning,
ferpentine arts made ufe of by Julian, to bring
back the Chriftians to paganifm (though they did
not prevail) As likewife for omitting the violent
* De Veritat. Relig. Chriſtian. lib. 6. See other teftimonies
of this kind in Salvianus De Gubernat divin. lib. 3, 4, 5, 7. In
the laſt book he has theſe words: The very barbarians (mean-
ing the Goths) are offended with the wickednefs of profeffors.
L 4
mea.
152
An ESSAY on
meaſures made ufe of by the Arians to draw the
Chriftians into their communion. The fingle in-
ftance of apoftacy which we have in the Roman
church, is abundant proof that Satan was not fo
bound up, but that long before the Millennium,
ſuppoſed to begin from Conftantine, was run out,
he had opportunity enough to deceive that part
of the world into a new kind of idolatry.
Not but, if what has been faid be not fufficient
to fatisfy us of Satan's liberty for this branch of
his work, no doubt of it can poffibly remain,
when we have farther obferved, that within the
fame fuppofed Millennium, the Mahometan fuper-
ftition prevailed as much in the eaft, as papal
idolatry did in the weft. Here now is an in-
ftance of the devil's opportunity for deceiving,
and of his ftrange fuccefs in it. Think you,
was the like ever heard of? That men fhould be
fo far blinded by Satan, as to prefer the impoftor,
Mahomet, to the holy Jefus, to receive the ab-
furd Alcoran before the Gospel of Chrift, and take
up with a myſtery of iniquity inſtead of the myf-
tery of godliness!
I
On the other hand, that Satan was equally at
liberty to foment perfecution againſt the faints,
ecclefiaftical hiftory every where teſtifies.
fhould be infufferably tedious to mention all the
inſtances of this nature, which are to be met with
in thoſe writings; and therefore I pafs by that
raifed by Schabbur, or Sapores, the Perfian king,
the cruelties of which are defcribed by Theodoret
and Sozomen; the latter of whom informs us, That
the numbers destroyed by him, and the various arts
of torture made use of for that purpoſe, could not be
reckoned up. He mentions fixteen thouſand par-
ticularly that fuffered death; befides an infinite
? Lib. ii. cap. 13.
mul-
the Millennium, &c.
153
7
multitude of presbyters, deacons and holy vir-
gins. And for the fame reafon, I forbear infiſt-
ing on the perfecution which the Chriftians un-
derwent within the Roman empire, during the
government of Julian the apoftate; who not
only endeavoured to bring them over to pagan-
ifm, by a variety of artful methods, but purſued
many of them to the death; inftances of which
Theodoret gives us : Some at Afcalon and Gaza,
cities of Paleſtine; others at Daphne, near An-
tioch; and a thousand others, as he fais, both by
Sea and land.
But paffing this, it will be fufficient to anſwer
all the intentions of this argument, to inftance
only in four perfecutions within the Millennium,
ſuppoſed to begin from Conftantine. And the
9
First, Is that raiſed by the Arians. Theſe firſt
began to fhew themfelves under Conftantine
And indeed the emperor himſelf is charged, not
only with giving too much encouragement
to the rife of this herefy; but with having pro-
ceded to fome acts of feverity againft the faith-
ful Chriftians, by the perfuafion of his fifter
Conftantia, and an Arian presbyter. Certain it is,
that as this fect increafed in the Roman empire,
and intereſted themfelves in the favour of one or
other of Conftantine's fucceffors, the true difciples
of Jefus were proportionably fenfible of their
growing power and inveteracy: In fo much,
that as a confequence hereof, Sulpitius tells us ; The
bishops were exiled, and both the clergy and laity,
who refuſed to commune with them, feverely hand-
led. Nay, Socrates, Theodoret and Sozomen, in
their ecclefiaftical hiftories, acquaint us, That the
πλῆθος ἀναρίθμητον. lib. ii. cap. 12.
* Lib. 3. cap. 6, 7.
Tum haerefis Arii prorupit, totumque orbem invecto errore
turbaverat. Sulpit. lib. ii. cap. 35.
7
Ibid.
Arians
154
An ESSAY on
Arians in power renewed all the cruelties in per-
fecution, that had before been practiced by the
heathen Roman powers. So that the Avian per-
fecutions were of the fame deep complexion, the
fame crimſon dye. A convincing proof fure,
that the thousand years could not begin from Con-
ftantine's time. Add to this a
Second perfecution, namely, That which the
people of God fuffered from the Goths, Hunns
and Vandals. Here we have a longer fcene of mi-
feries, and a more fevere tempeft of affliction. Je-
vom, who lived in theſe times, gives us a very
melancholly account of things, as they ftood
then: For, after having ſpoken of the ftrange
fuccefs which the Goths and the reft had in fub-
duing the Roman empire, he breaks out in theſe
affecting expreffions: What matrons, fais he,
what holy virgins became a sport to thefe brutes!
The bishops were thrown into priſons, the presbyters,
and other orders of the clergy were flain; the
churches pulled down; borfes foddered at the altars
of Chrift; the bones of the martyrs dug up : The
whole empire is falling! Nor were matters at
all mended after the Goths and Vandals profeffed
Chriſtianity; for falling in with the Arian party,
they embraced not their principles only, but their
fiercenefs and cruelty. How barbaroufly were the
faithful Chriftians in Africa ufed by them; where
they domineered for ninety five years, even to
the days of Juftinian? Nay, fuch were the cru-
elties practifed by the Vandals againſt the Chrif-
ians, that Victor Uticenfis obferves, The methods
which they took to torment them, were more bar-
barous, than even that bloody tyrant Mezentius
ever invented. So probable is it the Millennium
was begun, fo much does this look like part of
it? But then a
* Ep. 3.
Third
the Millennium, &c.
155
Third inſtance of this fort is, The devaſtations
made by the Saracens and Turks. What cala-
mities did their numerous armies bring with
them wherever they came? How long did they
infeft the Chriftian world, particularly Italy, the
chief feat of the empire? And all this within
the happy ſtate, fuppofed to begin from Conftan-
tine. We have before mentioned the rife of Ma-
bometanifm within this Millennium, and the ſwift
progrefs it made over great part of the world.
But here it will be proper to inquire, How was
this done? By what methods was the Mahome-
tan fuperftition thus propagated? By the fword,
first in the hand of the Saracens, and then in
that of the Turks. The tempers of both were
naturally fierce, which being roufed up by a blind
zeal, drove them to commit all manner of bar-
barities againſt thoſe who profeffed Chriftianity.
I conclude this account with the
Fourth perfecution raiſed againſt the moſt un-
blamable and faithful followers of Chrift, about
the middle of the twelfth century; I mean that
of the papal church againſt the Waldenfes and
Albi-
4
℗ Hence Mabomet their leader and prophet is called Apollyon,
b. e. a destroyer. Rev. ix. 11.
It is a vulgar miſtake, that the Waldenfes were fo called
from one Peter Valdo, or Waldo, a rich merchant at Lyons in
France, who flouriſhed about the year 1160. The Waldenſes as
well as the Albigenses, being much more antient than Waldo and
his followers, who only incorporated with the Waldenfes, and
did not give that name to them. Their original, and true names,
were thoſe of Pațerines, Subalpini, and Vaudois, or Vallenfes :
The firſt from a place called Pateria, where the clergy of Milan,
upon refufing the decrees of the Romiß church, met for religious
worship. The fecond from their dwelling among the Alps.
And the laft from their inhabiting Les Vaus de Lucerne and An-
grone, h. e. the Vallies of Lucerne and Angrone. This name
[Vallenfes] after the oppofition made against the church of Rome
by Waldo, was changed by the papifts into Waldenfes, on pur-
pofe to reprefent them of modern original, and render them odi-
ous
156
An ESSAY on
Albigenfes. With refpect to the general repu-
putation and character of theſe perfons, it might
be fufficient to mention Bernard's account of
them. If you inquire, fais he, concerning their
faith, there was never any thing more Chriftian;
if concerning their manners, nothing was ever more
unblamable; and they punctually fulfil their promif-
es. But you ſhall hear their very enemies fpeak.
The author I refer to is Rainerius, one concern-
ed in the inquifition againſt the Waldenfes; who,
notwithſtanding, gives them this character:
They live uprightly, fais he, before men, believe
all things that are worthy of God, and profefs all
the articles of the creed. Yet this was no defence
againſt the malice and rage of their adverſaries.
Their doctrine prevailed, and the number of their
followers increafed; infomuch that the church
of Rome began to think it high time to procede
to fuch methods as might not only for the pre-
fent prevent their growth, but at laft intirely
fupprefs them.
As to the Waldenfes, they commenced againſt
them by bulls, conftitutions, and excommunica-
ous to their faction, by confounding them with Waldo and his
followers, who had been condemned by pope Lucius III. Not
but it is likewiſe to be obſerved, That their fentiments in reli-
gion very much agree with thofe maintained by the antient Pa-
terines, infomuch that now they are generally looked upon as
their fucceffors. Dr. Allix.
The Albigenfes were originally churches profeffing Chrifti-
anity in Aquitain and Gallia Narbonenfis. They had this name
from the country Albigeois, part of upper Languedoc, where they
confiderably prevailed, and poffeffed feveral towns in 1200.
Some have ſuppoſed them a colony of the Vaudois; becauſe they
profefled the fame faith, and made as early a ftand againſt the
Roman church: But I fee no reaſon why we may not ſuppoſe
them a feparate, and an original church, as well as the Vau
dois; it being certain, that the gofpel might be planted in the
fame way, and be maintained by the fame providence in Gaul
as it had been in Italy,
tions;
the Millennium, &c.
157
tions; of which that publiſhed by pope Lucius III.
which equally refpects the Paterines, and The poor
of Lyons, deferves particular notice; in which we
have theſe words: More particularly we declare, all
Cathari, Paterines, and thofe who call themselves.
The humbled or poor of Lyons, Paffagines, Jofeph-
ines, Arnoldiſts, to lye under a perpetual anathema.
This was followed by another edict, publiſhed by
Ildephonfus, king of Arragon, in the year 1194
6
But not finding their decrees fuccede accord-
ing to expectation, they next betake themſelves
to methods of violence. Innocent III. was fo bit-
ter againſt them, that he caufed fearch to be
made for them in all places; and by a letter to
thoſe of Mentz, orders, That they fhould be
driven out, and perfecuted with the utmoft cru-
elty, becauſe they took the liberty to read the
Sciptures, tranflated by Peter Waldo into the
vulgar tongue. And Honorius III. Innocent's fuc-
ceffor, obliged the emperor Frederic II. to publiſh
that terrible law which we find at the end of the
book De Feudis in the civil law; and which has
fince ferved as a rule to the inquifition, as well
as given them their authority. The words efpc-
cially to our purpoſe are thefe: We do condemn to
perpetual infamy, the Cathari, Paterines, &c. and
all other beretics of both sexes; commanding their
goods to be confifcated, fo as never to return to them
again, or by way of inheritance devolve to their
children.
Thus we fee them in the hands of the inqui-
fitors. There is no need to defcend to particu-
lars here; every one knows what reproaches and
calamities, what tortures and deaths muft necef-
farily follow upon this.
6
Pegna's Notes upon the directory of inquifitors. Part 2.
Q. 14. p. 281.
With
158
An ESSAY on
7
With reſpect to the Albigenfes, as they profeff-
ed the fame faith with the Waldenfes, and made
the fame oppofition to the papal antichrift, fo
they have met with the fame treatment, and
ſhared in the ſame ſufferings with them. Canons
and conſtitutions, curfes and excommunications
have been made ufe of against them. But becauſe
theſe engines were not fo profperous as the pope
wifhed for, Innocent III. thought it proper to try
if he could not bring over the Albigenfes by preach-
ing: Accordingly therefore, the order of Domini-
can monks was inftituted, about the beginning
of the thirteenth century. But Dominic and his
collegues having no manner of fuccefs with their
doctrine, they immediately apply themſelves to
the arts of cruelty. They commenced an inquifi-
tion againſt them, and caufed fo many to be ap-
prehended and caft into prifon at Aix, Arles and
Narbonne, that the archbishops of thofe places,
in an affembly at Aingou, in the year 1228, told
the inquifitors: That it was not only impoffible to
defray the charges neceſſary for maintaining them;
but even to provide fufficient quantities of elm and
Stone to build prifons for them
But not content with impriſonment and con-
fifcation of goods, the monks, in the next place,
This order is fo called from one Dominic de Gufman, who
was the first founder of it, not long after the fourth Lateran
council, in the year of Chrift, 1215. He was one of the firſt
employed in the inquisition againſt the Waldenfes. And as Perrin
tells us, he began it in the year 1206, and lived to continue it
himſelf to the year 1220. His mother, when ſhe went with
child of him, dreamed, That fe had a dog in her womb, which caft
flames of fire out of his mouth. How much he answered this
character, is evident from thoſe fiery anathemas, tho curfed
cenfures, which he, with the rest of the inquifitors, breathed
out againſt the Albigenſes; the effects of which were ſo terrible,
as to make that part of the world a fcene of blood.
* Perrin's Hiftory of Waldenfes, lib. 2. c. 2. p. 9, 1o.
made
the Millennium, &c.
159
made uſe of their intereft to engage the fecular
powers to bring their armies againſt them. His
holinefs fo far efpoufed the caufe, that he ſent
an army of the Croifado', with our Simon Mount-
ford, earl of Leicester at their head, againſt the
Albigenfes, A. C. 1213. And though they were
now in a better condition than ever, through the
patronage of feveral confiderable perfons, as the
counts of Tholoufe, the earl of Foix, &c. yet they
wanted ftrength to withſtand the pope's army,
and therefore were obliged to fubmit upon his
terms. They took and plundered their cities,
and barbarously tormented and murdered their
perfons. The inquifition was farther authorized
by a council at Tholoufe, in the year 1229. The
armies of the crofs were employed against them
to the year 1242. After which, the Albigenfes
were left intirely to the inquifition, who taking
them fingle and unarmed, accompliſhed that by
private murders, which the pope attempted in
vain by his Croisades. The remains of them
fought fhelter where they could; fome flying
into Spain, others hiding themfelves among the
Pyrenaeań mountains, while others made their
eſcape to Province, Dauphine, &c '.
• Theſe were troops levied for the Holy War as they called it)
but were ordered againſt the Albigenfes, with as ample pardons,
and as ftrong affurances of paradife, as if they had taken that
long journey into the Holy Land, and fonght against the profeſſed
enemies of the Chriſtian faith. Thuan.
They were called
the Croiſado, or Army of the cross, becauſe every foldier wore a
red crofs as a badge, fewed on the left fhoulder, or wrought in
his coat-armour. Du Pin.
I
The Vaudois, who ſettled in Province and the neighbouring
parts, were perfecuted in their fucceffors, towards the clofe of
the fourteenth century. Many of them, in this perfecution,
were burnt at Paris and other places; while Gregory XI. ſtirred
up Amadeus, duke of Savoy, to affilt the inquifition' wholly to
extirpate them. Du Pin. Ecclef. Hift. Cent. xiv. p. 115.
་
This
160
An ESSAY on
This is a brief hiftory of the Waldenfes and
Albigenfes, within (though towards the end of)
the Millennium, fuppofed to begin from Conftan-
tine. And though fhort, yet fufficient to con-
vince us, that Rome papal has vaftly outdone all
the cruelties of the pagans; and that her purple
has been always died in the blood of the faints. We
fee, from this account, That it was not a fhort
ſtorm of perfecution, which fuddenly appeared, and
was foon blown over; but a continued tempeft;
a long, and in a manner, an uninterrupted per-
fecution. What additional evidence will this
have, fhould the reader know what thefe poor
churches fuffered in Germany, England and Po-
land; at Paris, in Dalmatia, Sclavonia, Bulgaria,
and the reft? And all this within the Millenni-
um from Conftantine. The truth is, That the Wal-
denfes and Albigenfes are fo remarkable in hiftory,
for a ſeries of uncommon trials, that it has
been obferved concerning them, That what is
faid of the antient worthies, in the 11th of the
Hebrews, may but too juſtly be applied to them:
For they have been forced to wander in defarts
and mountains, and in dens and caves of the earth,
being deftitute, afflicted, tormented, and many thou-
fands of them flain with the fword. This defcrip-
tion exactly fuits their condition: For they have
been obliged, through perfecution, to dwell in
woods, and fecure themfelves in defarts,
feek that protection among the beafts, which was
denied them by their fellow creatures.
2
to
If any fhould object here, and fay, That all
this was done by the profeffors of Chriftianity,
See Perrin's Hiftory of the Waldenfes, lib. 2. c. xi. xii. &c.
Hence the Waldenfes were called, Paffagenes: Or, according
to the French, Pauvres Poffagers; being forced to wander from
one place to another. And among other nicknames given them
by their enemies, they were termed, Turlupins, h. c. dwellers, or
Companions with wolves.
and
the Millennium, &c.
161
and therefore proves, That the Chriftian ftate
was raiſed to a confiderable degree of power in
the world: we allow the concluſion to be juſt.
It appears from hence, That thofe who called
themſelves Chriftians, and could allow themſelves
in theſe things, had all the power in their own
hands; but what fhall we fay when we come to
obferve, That they employed this power againſt
Chriſt, in perfecuting thofe who were much bet-
ter than themſelves? Can we fay, that mankind
were lefs under the influence of Satan's deception,
becaufe he perfecuted by perfons who wore the
mask of Chriſtianity, and not by the open avow-
ed enemies of the gofpel church? Or can we call
thofe calamities which the people of God under-
went at this time, lefs perfecutions, becaufe
brought on by the malice of profeffed Chriftians,
than thofe which they fuffered before from the
hands of Pagans? Verily, I think not. What if
heathens ceaſe to perfecute, and Chriſtians act
the fame, or a worſe part, towards inferi-
or Chriftians, is their condition better? Where
is the difference, whether the church fuffers from
heathens in power, or Chriftians? Unleſs it be
that perfecution in the latter way is more aggra-
vated. Let the true difciples of Chrift fuffer
from heathen Romans, or Gothic Arians, or papal
Christians, it makes no difference as to the thing
it felf, they are ftill perfecuted. And that muft
be an odd Millennium indeed, wherein the worſt
Chriſtians, nay, thofe who deferve not that name,"
muſt be faid to live and reign with Chrift, becaufe
greateſt in the world, higheft in fecular power;
and in the mean time, thofe who are the beſt
Chriftians, and of whom the world was not wor-
thy, are perfecuted and trampled under foot.
We fee then, upon the whole, What has been
the condition of the church from this epocha:
Vol. I.
M
How
i
162
An ESSAY on
How much idolatry on the one hand, and perfe-
cution on the other have prevailed fince Conftan-
tine's time. So perilous and terrible was fome
part of this Millennium, that one age, particular-
ly, the fixth from Conftantine, was by way of emi-
nence called, feculum infelix, the unhappy age;
and another, viz. the feventh, feculum aerumnofum,
the calamitous age; which, together with the
many perfecutions that blackened good part of
the other ages, may be enough to convince us,
that neither Satan could be bound, nor the happy
Millennium begin from the revolution under Con-
ftantine, tho' truly great in it felf.
Having thus gone through the five earlier dates,
nothing remains on this part of the argument,
but to confider what is offered for begining the
Millennium fo low as the days of Wickliff, or
Luther.
1. With refpect to Wickliff: It is moſt cer-
tain, he ſtrenuoufly made head againſt the pope,
and the tenets of the church of Rome. The prieſts
in the papal intereft were not a little difturbed
at the liberty he took in decrying the doctrine
of tranfubftantiation, and declaring fo much a-
gainſt the corporal prefence of Chrift in the eu-
charift; but what galled them much more, was
the oppofition, which he practically made, a-
gainst purgatory and pilgrimages; becaufe by this
means he was likely to ftrike off confiderably
from their worldly profits: In fhort he oppofed
them in fo many articles, that one of them char-
ges him with no lefs than 303 errors". But what
is all this to the binding of Satan, and the begin-
ing of the millennial ftate? The far greater part
of the people were as deeply covered with anti-
4 Fuller's Church Hiflory, b. 4. p. 130.
in Prolog. ad Hiftor. Huffitarum, Tom. prim.
S Joannes Cocleus
chriftian
the Millennium, &c.
163
1
chriſtian darkneſs, and as ripe for the drugery of
the devil as ever. Witnefs, first of all, Wickliff's
being filenced, and deprived of his benefice by
Simon Sudbury, archbishop of Canterbury; and
after that, his being fummoned to appear before
him, firft at Paul's in London, and then in his
chapel at Lambeth. To which we may add thoſe
grievous canons which were made by William
Courtney, Sudbury's fucceffor, in a fynod at Lon-
don, againſt thoſe who efpoufed Wickliff's opini-
ons. Nay verily, many of his Difciples fuffered
the heaviest perfecution from thoſe of the Romish
principles; fome of them being forced to leave
the nation, and others of them being put to
death; for whofe hiſtory I refer the reader to
Fox's martyrology. And though providence
was fo favourable to Wickliff himſelf, that he ef
caped with his life, and died in quiet, without
ever having been once impriſoned, yet his writ-
ings were, not only burnt at Oxford, to the num-
ber of 200 volumes, but alfo in Bohemia. Nay,
fo far did the rage of the popifh faction, both
abroad and in England, prevail againſt Wickliff,
that his bones, by a decree from the council at
Conftance, were took up and burned 41 years af-
ter his deceaſe, and his afhes caft into the ri-
ver at Lutterworth.
8
It would be needlefs, after this, to trouble the
reader with the hiftory of antichriftian idolatry,
and papal perfecution (for they always go toge-
ther) here in England, for a century or two after
Wickliff. Who does not know how much the
6 Fuller ibid.
8
7 Book of Martyrs, Vol. 1. p. 583.
* The fame kind of perfecution was practifed upon John the
baptift, in the time of Julian the apoftate. His fepulchre was
opened (after he had been dead above 300 years) his bones
burnt, and his afhes fcattered abroad. Ruffin. Hift. Eccl. 1. 2.
cap. 18. Theodoret, 1, 3; cap. 6.
M 2
British
164
An ESSAY on
British kings, from the reign of Edward III,
were in the intereft of the Roman church, and
as a confequence of that, how much, fome at
leaft, of the fucceding reigns were ftained with
the blood of fuch as fuffered in the caufe of reli-
gion? The fingle reign of Queen Mary I, may
be produced as a melancholy witnefs of this
truth.
And as there is no occafion to go into our own
hiſtory, ſo neither to meddle with that of the
churches abroad. We cannot be fo ignorant of
the practices of the papal faction, as not to know,
that they have been always ready to propagate
their faith by perfecution. Their religion is founded
in blood, and where their tongues could not plead
for it with fuccefs, their hands have not failed to
murder in its caufe. If I was to mention any in-
ſtance of their cruelty, I fhould think none more
proper in this place, than thofe practifed upon
John Hufs and Jerom of Prague, who were both
ordered to be burnt by the council of Conftance,
for oppofing the corruptions of the church of
Rome, and preaching up the doctrine of Wickliff
in Germany. And when all this is put together,
I dare leave it with any unprejudiced mind, to
determine, whether the Millennium, fpoken of in
this chapter, could poffibly begin from the days
of Wickliff.
2. As to the later opinion, which pretends,
that the thousand years began from Luther, who
went a great way in purging religion from the
fcum of antichriftian idolatry: It must be ac-
knowledged, That Luther was an eminent inſtru-
ment in the Lord's hand, for begining the work
of reformation in Germany; which was fuch a
blow to the papal hierarchy, that the false prophet,
from that time, has continually fuffered, more or
lefs, in his power and greatnefs. And yet, if the
pofture
the Millennium, &c.
165
poſture of things in the church, not only fince
his death, but even while he was alive, be duly
confidered, I believe, we fhall fee reafon enough
to conclude, That the bleffed Millennium could
not begin from Luther. For confider, with re-
fpect to Luther himſelf; What oppofition did he
meet with from thofe of his own time, efpecially
the pope, who not only cauſed his books to be
publickly burned; but curfed and excommunica-
ted him? And then, how was he treated by the
emperor Charles V, when he defended himfelf at
Wormes? He threatned him with nothing lefs
than Baniſhent, nay, actually out-lawed him by
proclamation. And as to the princes of the Ro-
man empire, it is well known how they feverally
tampered with him, to induce him to recant his
opinions. Nay more, he was oppofed by Henry
VIII, king of England, who wrote against him,
and for his good fervices that way, was thought
by the pope to merit the title of Defender of the
faith. Again, the fame king after this complain-
ed of him to the princes of the houſe of Saxony,
and charged all the dangers which were likely to
come upon Germany to Luther. So that the op-
pofition he generally met with himfelf, and the
continual ftrife that fubfifted between him and
the church of Rome, during his life, does not in
the leaft encourage us to think, that Satan was
now bound.
Then if we look abroad into the common ſtate
of the churches, both before and fince Luther's
death, we fhall be farther confirmed in this opi-
nion. The cafe that I principally have in my eye
before Luther's death, though not much above a
year, is that of the Albigenfes. Thefe, upon the
perfecution managed againſt them by Mountfort,
and the inquifition following upon it, which we
fpoke of above, had retired into the vallies of
Savoy
M 3
166
An ESSAY on
Savoy, Province, and Piedmont; and upon the re-
formation begun in Germany, had incorporated
with Zuinglius, and his followers. They were ve-
ry numerous in thofe parts, eſpecially at Merindol
and Chabriers, and the towns adjacent. This
was by no means grateful to thofe in the papal
intereft, and therefore the parliament of Aix, the
chief judicature of the province, pronounced
a moft cruel fentence againſt them; namely,
That they should all promifcuously be deftroyed, that
their houfes fhould be pulled down, that village [Me-
rindol] levelled with the ground, that all the trees
alfo fhould be cut down, and the whole place be ren-
dered a defart. This one Meinier, prefident of
the parliament of Aix, in the year 1545, five
years after the ſentence had been pronounced,
put in execution as far as he could; not only ma-
king ufe of the king's forces, which were raifed
for the English war, but commanding all, who
could bear arms, in Marseilles, Aix, Arles, and
other populous places, under the moſt ſevere pe-
nalties, to come in to his affiftance. With thefe
he marches out againſt the Waldenfes, plunders
them of their goods, carries off their cattle, burns
their habitations, and puts multitudes of them,
without any regard to fex or condition, to the
fword. Thoſe who are willing to acquaint them-
felves with more particulars in this tragical hifto-
ry, may confult Sleidan, who, indeed, gives a
large and very affecting account of the barbarities.
practifed by Meinier againft thofe poor people.
I might purfue their hiftory ftill lower, and
tell you how it fared with them in the 17th
century. What horrid cruelties were exercifed
towards the evangelical churches in Piedmont, the
9
Du Pin, Cent. xvi. lib. 2. p. 184.
Reformat. b. xvi. p. 345, &c.
ง
• Hiftory of the
juc
the Millennium, &c.
167
fucceffors of the antient Waldenfes, in the year
1655? And how feverely were they handled after
that in 1688, by the duke of Savoy? Many of
them who endeavoured to preferve their religion
and liberties were made prifoners, and others of
them (at the inftance of the proteftant cantons)
allowed the fad privilege of leaving their country,
and geting fhelter where they could. And tho'
fince that, partly by their own bravery, and
partly by the mediation of king William III, they
were once more in poffeffion of their eftates, and
allowed the free exercife of their religion; yet no
longer ago than 1699, the duke was again very
fevere upon them, and obliged all of them to
quit his dominions. And to conclude their tra-
gical ftory, fo far as time has yet carried it, 'tis
but the other day that the proteftants of Saltz-
burgh, to avoid a heavier ftorm of perfecution,
have been forced to leave their country, and go
abroad for protection. So much are they ftill
expoſed to wander, fo much do they keep up the
character of their predeceffors, both in faith and
fufferings.
To this I might fubjoin fome inftances of
French cruelty; the perfecutions raiſed againſt
the proteftants or Hugonots (as they called them)
+
Some of our laft advices from thence import, That they [the
catholics] continued to procede with great rigour against them,
and particularly against thofe, who, purſuant to the laft ordi-
nance, were obliged to quit their country within the ſpace of a
few days. That they not only made ufe of force, but artifice to
induce them to change their religion, and that thoſe who per-
fifted in their opinions, were at laft carried out of the country
by main force, after they had ftript them of the little they had.
All thefe advices cannot fufficiently exprefs the mifery of theſe
poor people, who are real objects of pity, if we confider their
extreme poverty, the rigour of the feafon, and the length of
their journey, over mountains covered with fnow. Daily Jour-
nal, Jan. 10, 1731-2.
M 4
in
168
An ESSAY on
i
in that kingdom by the papifts. But who could
bear to hear of no lefs than 10000 murdered in
one night at Paris, befides three times that num-
ber in other cities; and that after a peace had
been juft concluded, and for full affurance (as
one would have thought) the king of Navarre,
the head of the proteftant party, had been that
day married to the French king's fifter? Who has
not heard of the famous edict of Nants, by which
Henry IV, granted the proteftants the free exer-
cife of their religion? Yet Lewis XIII, notwith-
ftanding it was confirmed and regiſtered by the
parliament of Paris, and made a ſtanding law of
the kingdom, paid no regard to it, but deprived
the proteftants of all their towns, to the number
of 300, even of Rochel it felf, though after a long
and deſperate feige. How Lewis XIV profecu-
ted the work, when things were fo far prepared
for him, many can remember to this day. He,
as one refolved to make a full end of them, re-
vokes the edict of Nants, and fends out his dra-
goons amongst them. Thofe whom they could
not reduce to popery, at the end of two or three
years, were banished the kingdom, after they had
been long impriſoned, and depriv'd of all their
goods and eftates. So that none in France dared
to profefs any other religion than that of the Ro-
anish church: And this feems to be the ftate of
things there, even to this day.
As to our own country, that has not fell fhort
of the reft in fome inftances of perfecution.
While the inquifition has been making large ha-
vock abroad, fines and impriſonments, fire and fa-
got have been frequently employed in England.
And all this for what reafon? Why truly, be-
cauſe thoſe who are better taught than the pa-
pifts, could not fee into the pope's fupremacy,
would not receive the new idolotry, worship the
breader
the Millennium, &c.
169
breaden God, and fwallow the ridiculous doctrine
cf tranfubftantiation. A proof that idolatry and
perſecution have ſtill gone together.
Why should I aggravate what has been faid,
with an account of the fad declenfion of our
own day? How doth iniquity abound, and the
love of many wax cold? What errors in doc-
trine, what irregularities in practice daily break
in upon us? Was the Lord Jefus Chrift ever
lefs honoured in his perfon? Were his oracles
ever fo fhamefully trifled with and burlefqued?
Were his inftitutions ever more coldly attended?
And his profeffed followers ever more generally
divided? Who then can poffibly be induced to
think, that Satan is already bound, that the happy
Millennium is at prefent begun?
But becauſe this is an argument of confe-
quence, I would willingly give it all the evidence
the nature of the fubject requires; and therefore
would beg leave to obferve, that this matter will
admit of demonftration in another way. That
the thousand years cannot begin from any of the
dates before-mentioned, may be evinced, not on-
ly upon human teftimonies, but alfo from the au-
thority of fcripture.
Now the method which we propofe to procede
upon in this cafe, is to review the hiſtory of the
New Teftament church, divided into feveral peri-
ods, and take an account of the character or ſtate
of the church under thoſe periods, as laid down
in the Revelation, by which means we ſhall ſee
that no time, which has yet been, can in any de-
gree anfwer to the ftate defcribed by Satan's be-
ing bound, with which the Millennium is to
begin.
We have obferved, That the Revelation is de-
figned to give us the hiftory of the goſpel church
from its firft eftablishment to its full confumma-
tion
170
An ESSAY on
tion. Let the characters then, which are there-
in exhibited of the church in its feveral ftates ",
(fo far as we have to do with them) be our ftand-
ard, in forming a judgment concerning the be-
gining of the thousand years.
Fit. Now the firſt is the apoftolical or primi-
tive period, which will take in all that refpects
the gofpel, from its firft eftablishment, begin
when it will (though I think the refurrection of
our Lord the moft natural epocha) down to the
times of the apoftacy it felf, and fo will include
all the earlier dates, from whence the Millennium
has been yet fuppofed to begin.
Now before I come to examine the particular
accounts which we have of this period in the Re-
velation, I am very willing to obferve, That the
gofpel church which began with this period, was
certainly the ftate foretold by Daniel, and known
to the Jews by the name of the kingdom of hea-
Ten; and therefore frequently fo called by our
Lord and his difciples: That church or kingdom
which God would fet up, before the end of the
fourth or Roman monarchy, which should not be
left to another people, h. e. be overthrown or fu-
perfeded by any following fecular government, as
is the common fate of all earthly kingdoms; but
which fhould endure for ever, and dash in pieces
the remains of the image now fubfifting in the
papacy. And I would farther acknowledge, re-
fpecting this kingdom, That though it was fmall
in its begining, like a fone compared to a moun-
tain, yet that it fhall fwell into a mountain itſelf,
and at laft fill the whole earth. Nay more, I
The reader will remember, That in the Introduction we di-
vided the whole gofpel hiftory into four grand periods or ftates;
namely, 1. The apoftolical or primitive; 2. The antichriſtian or pa-
pal (which are the only two now to be examined); 3. The Spi-
ritual; And, 4. The millennial cr perfonal.
amı
the Millennium, &c.
171
am willing to confefs, That there were fome hap-
py prefages of this, in the progrefs and figure it
made, even in its infancy, when firft fet up; no-
thing being more certain, than that after the re-
furrection and afcenfion of our Lord, when the
Holy Ghoſt was poured down upon the apoftles
and primitive faints, an eminent glory refted up-
on the church, and a wonderful fuccefs attended
the preaching of the word in all parts of the Ro-
man empire.
But though I am willing to confefs all this,
yet I cannot allow my felf to think, That the
happy Millennium began with this period; be-
caufe, whether I confider the character of the
two Afiatic churches, prophetical of this period, or
the events which turned up in the courfe of the
firſt fix feals, or what happened after the Roman
empire became Chriftian, to the rife of the
papacy, (which is ftretching the account of the
primitive ſtate as far as poffible) I can find no-
thing to countenance fuch an opinion, nothing
that comes up to the notions which authors are
agreed to have concerning the binding of Satan.
To fet this in a clear light, it will be neceffary
to examine theſe feveral particulars more clearly.
Wherefore,
1. As to the churches of Ephesus and Smyrna,
which are prophetical of this period.
Now the character of the Ephefian church, as
it ftands in the Revelation, is thus: I know thy
works, and thy labour, and thy patience, and how
thou canst not bear them which are evil: And thou
baft tried them which fay they are apoftles, and are
sot, and baft found them liars: And baft born, and
baft patience, and for my name fake haft laboured,
and for my name fake haft not fainted. Neverthe
lefs, I have fomewhat against thee, because thou
baft left thy first love. Remember therefore from
whence
172
An ESSAY on
whence thou art fallen, and repent and do the first
works; or elſe I will come unto thee quickly, and
will remove thy candlestick out of his place, except
thou repent. But this thou haft, That thou hateft the
deeds of the Nicolaitans, which I alſo hate*.
It cannot be expected, that I fhould attempt a
laboured explication of the accounts given us, of
this, or any other of thoſe churches, that I may
have occafion to mention, becaufe that would
fwell this effay beyond all proportionate bounds.
Give me leave therefore, with refpect to this
church, to take notice, that there are two things
which offer themſelves in the bare reading the
words.
1.) That many falfe teachers, many pretended
apoftles, were fprung up in the church, and had
begun to broach their errors, even fo early as
this. Among theſe were Nicolas, here particu-
larly mentioned, Simon Magus, Hymenaeus, Phi-
letus, Alexander, Ebion, Menander and Cerinthus.
And this very well agrees with what the apoftle
faid to the paſtors of the church of Ephefus long
before, Acts xx. 28-31. It is alfo plain,
2.) That there was a great declenfion among
the faints themfelves, in point of love one towards
another, and zeal for the Redeemer's intereſt.
This is loudly complained of, and it is efpecially
on this account that God threatens to remove the
candlestick out of his place. This now is a general
view of the former branch of the primitive peri-
od; and whether the things here reprefented can
confift with the binding of Satan, I fhall leave
the reader to judge.
As to the latter branch, that follows with the
defcription of the church at Smyrna, which we
have in theſe words: I know thy works and tribu-
4 Chap. ii. 2
6.
lation
the Millennium, &c.
173
lation, and poverty (but thou art rich) and I
know the blafphemy of them, which fay they are
Jews, and are not, but are the Synagogue of Satan.
Fear none of these things, which thou shalt fuffer :
Behold, the Devil fhall caft fcme of you into prifon,
that ye may be tried; and ye shall have tribulation
ten days. Be thou faithful unto death, and I will
give thee a crown of life". This account brings
us down to the apoftacy. And here we ftill fee
(Conftantine and fome of his fucceffors excepted)
idolatry prevail, and perfecution go forward;
the two things which directly oppofe Satan's be-
ing bound. The idolatry of theſe times is point-
ed at in thofe words: I know the blafphemy of
them which fay they are Jews, h. e. true Chrifti-
ans, and are not, but are of the Synagogue of Satan.
This is the character of the apoftatifing part of
the church. Now the man of fin begins to fhew
himſelf to purpoſe, and is working up into an an-
tichriftian Synogague as faft as poffible. As to per-
fecution, that is defcribed in fuch ftrong and
plain characters, that every reader muft difcern
it; eſpecially the laft of the pagan perfecutions,
begun by Diocletian, and continued by him and
his fucceffors, ten. years together. So that we
have no fight of the Millennium in this reprefen-
tation of the primitive period. Procede we now,
2. To take a view of the church, from the
next account which we have of this period, in the
hiſtory of the firſt ſix ſeals.
Now the feals anſwer a double purpoſe, for as
they are opened, we are prefented both with the
ftate of the Roman empire, and the ftate of the
gofpel church in that empire 7.
'The
* Rev. ii. 9, 10. 6 See the different Sentiments of expofitors
concerning theſe ten days, collected by Laurentius, in his Pat-
mos, p. 174, Exc. The first methods taken by Chrift, to make
way for the open eſtabliſhment of his own kingdom, by remov-
7
ing
174
An ESSAY on
8
The empire it felf, through the four firſt ſeals,
is repreſented by a horse; which is an emblem
of a warlike kingdom'; and its different ſtates or
circumftances, by the different colours of the
horfes,
ing whatever oppofed it in the Roman empire, are reprefented un-
der the notion of opening a fealed bock, or prophecy, for ſeveral reafons:
As, 1. Becauſe the feveral judgments herein contained, were
fuch as God had decreed to this great end. 2. Becauſe the events
themſelves were fo myfterious and fecret, that they were not to
be known till actually accomplished. The Roman pagans were
not aware of them, till they came upon them, and when they
were under thoſe fevere providences of famine, civil wars, &c.
knew not how to account for them, but concluded, they were
occafioned by the new feet of Chriftians; fuppofing, the gods
were incenfed with them for the neglect of their worship. And,
3. Becauſe the execution of the judgments contained in thefe
feals, were a pledge or affurance to the church, that God would
go on to deftroy the papal empire, as he had done the pagan, in
the courſe of the trumpets and vials.
8
Not obferving this, feveral authors have been lead into a
mifinterpretation of the firft feal; having fuppofed, that the
white horse intended the goſpel miniftry, and as a confequence of
st, that the perfon, who is faid to fit upon that horſe, was Chrift.
And this in direct contradiction to the method obferved by them,
in explaining the three following feals; where they all along
fuppofe the horse to be an emblem of the Roman empire. But why
more in theſe feals than in the firft? If the defcription did not
fet out upon this principle, I fhould very much question whether
any part of it was to be explained in this way. But if it begins
thus, there is the higheſt reafon to conclude, that the reprefen-
tation is conſiſtent with it felf, and therefore, that the horſe is
emblematical of the fame ftate throughout. Moſt certain it is,
that there is no need to fuppofe it expreffive of the gospel, be-
cauſe that is taken care of in another part of the deſcription, and
reprefented by another emblem, viz. the first of the four animals.
9 Hence the Carthagenians, who pretended to have found the
bead of a horse, when they were laying the foundation of their
city, gave out, that they looked upon it as a prefage, that Car-
thage fhould be famous for empire and military glory. And the
Turks, to this day, carry a horfe's tail for their enfign, to fignify
a people formed for government, and military exploits. Upon the
fame account the poets tell us: That when Pallas and Neptune
difputed for the patronage of Athens, Neptune brought a horſe out
of the ground, to intimate, that that ftate fhould be famous for
war;
the Millennium, &c.
175
:
horfes, and the conduct of thoſe that fit npon
them, who are the Roman emperors in their fuc-
ceffion.
The ftate of the church, particularly during
the time of the apoftles, or the primitive period,
more ſtrictly speaking, is reprefented by the four
living creatures, and the progrefs of the gofpel,
and ſtate of the church, in the feveral parts of the
empire', by their faying, Come and fee, upon the
opening of
every feal.
Now the living creatures have reference to the
incampments and marches of the Ifraelites in the
wildernefs, and are to be explained by them.
And therefore the firſt beaſt anſwers to a lion,
which was the ftandard of Judah, whofe camp
was on the eaft; the fecond to an ox, which was
Reuben's ſtandard, on the fouth; the third to the
face of a man, which was Ephraim's ftandard,
whofe camp was on the weft; and the fourth to a
flying eagle, which was Dan's ftandard, on the
north.
war; and Pallas an olive-tree, as a fign that it fhould be illus
ſtrious for the arts of peace. This too is the fcripture uſe of this
hieroglyphic, as appears from the prophet Zachary, chap. ix. ver.
9, 10.
The different animals have nothing to do with the Roman
empire, fimply confidered, but are wholly confined to the ftate
of the gospel church. And here it is to be obferved, That they
are not fo much defigned to exprefs the different qualifications,
with which the apoftles and their fucceffors, were furniſhed
under the refpe&tive feals, or the different fuccefs attending the
miniftry of the goſpel (though, perhaps, fomething of that kind
mav in the general be included) as to reprefent the four quarters
of the world, and the order in which the gospel ſpread it felf into
thoſe parts.
The lion, which is the fymbol of majefty, anfwers
to the east, the feat of power, and theatre of grand revolutions.
The ox, the emblem of husbandry, to the fouth, the grainery of
the world. The man, the fymbol of reafon and wifdom, to the
weft, the centre of humanity and politenefs. And the flying
earle, the fymbol of rapine and prey, to the north, the nurfery of
pirates. Abbadie.
Ha-
176
An ESSAY on
1
Having fuggefted theſe things as a general in
troduction to the knowledge of theſe feals, let us
now confider them, more particularly in their
order.
1.) The first feal prefents us with a white horfe,
and be that fat on him had a bow, and a crown was
given to him; and he went forth conquering and to
conquer 2. This intends the inlarge-
An. Chrift. 117;
ment of the Roman empire, from
the refurrection of Chrift, to the reign of Trajan.
And Trajan in whom this feal feems to iffue, is
the perfon here intended, by him that fat on the
horfe; and his prodigious conquefts efpecially in
the east, are particularly referred to, when it is
faid, that he had a bow³, (which intimates the
carrying of war into very diftant parts) and that
a crown was given him which Abbadie under-
ftands of his fubduing the Parthians, who, till
then, had been the rivals of the Roman great-
nefs, but were now forced to put up with a king
of his impofing.
And if the Roman empire was thus extended,
by his conquefts, it is eaſy to imagine, what in-
fluence this would have upon the gofpel, and its
progrefs in the eastern parts of the empire. We
all know, that the gofpel difpenfation began
there, and that for its fpreading in thofe parts
(as well as throughout the world) the apoftles and
difciples were to wait at Jerufalem, for the mira-
culous effufion of the Spirit. Then the law was to
2 Rev. vi. 2. 3 Trajan might well be faid to have a bow,
and to go forth conquering and to conquer, becauſe victories were
thrown in upon him one after another. He fubdued Armenia,
Paleſtine, and Arabia, and made them Roman provinces. Iberias
Colchos, Sarmatia, Bosphorus, &c. were tributary to him. He
conquered Albania, paffed the Perfian gulf, and carried his con-
quefts to the extreme parts of India; fo that the fenate honoured
him with the firnames of Armenian, Parthian, and Arabian.
温
​the Millennium, &c.
177
go forth, in an eminent manner, from Zion. Way
was made for this, by the deftruction of the Jew-
iſh government, and Levitical oeconomy, which
was done within the time bounded by this feal,
God taking vengeance on the Jews firft, for their
unparalleled wickednefs in crucifying the Lord of
glory, and rejecting his gofpel; thus it had a
more open courſe in Judea, and the neighbour-
ing countries; till at laft, by Trajan's victories, a
door was opened for its progreſs to the fartheft
parts of the east. And how could all this have
been better reprefented, than under the fymbol
of a lion, which is the first living creature, and
who, in correfpondence with the camp of Judah,
has his ftation on the east of thefe prophetical
ſcenes? Who cannot fee, that our Lord is emi-
nently pointed at in this emblem, he being cal-
led, The lion of the tribe of Judah? And that it
is peculiarly proper to him here, is evident, not
only in refpect of the eſtabliſhment of his king-
dom, in oppoſition to, and in fpite of the king-
doms of this world, but alſo in his acting the
part of a lion towards the Jews, tearing them to
pieces, and advancing his own intereft upon the
ruins of theirs.
2.) The fecond feal introduces a red horfe, and
power was given to him that fat thereon, to take
peace from the earth, and that they should kill one
another: And there was given unto him a great
fword. This feal, I apprehend, points at Ha-
drian, who fucceded Trajan, and,
An. Chrift. 1384
as it ſeems to me, clofes with him.
With regard to the ſtate of the empire, that by
all the accounts here of it, appears to have been
the feat of war, and, as a confequence thereof, a
field of blood. That the wars under Hadrian were
4 Rev. vi. 4.
Vol. I.
N
con-
178
An ES SAT on
confined to the empire, is intimated by his hav
ing a fword only, not a bow, like the firft horfe
man, who carried his arms abroad; but a fword,
And thus it
to manage a more domeftic war.
appears by the event; Hadrian being wholly em-
ployed in reducing the rebellious Jews. And thus
having a civil war in the bowels of the empire, it
might well be faid, he took peace from the earth,
and that they killed one another. For though Ha-
drian fubdued them at laft, and flaughtered, as
fome fay, no leſs than twelve hundred thoufand
of them; yet the Jews fought fo obftinately, that
they almoft difpeopled fome of his provinces ",
and left him but little room to boast of his vic-
tories, his lofs was fo great.
5
With refpect to Chriftianity under this feal,
the fecond living creature, which is the emblem of
jt, is like an ox, whofe ftation was on the fouth,
and fo intimates the progrefs of the gofpel into
thofe parts of the empire. And it is eafy to
prove, That it was thus in fact, becaufe as Ha-
drian was made ufe of by God, as an inftrument
to fcourge the remains of the Jews, and they, by
reafon of fome horrid maffacres committed in
Judea, had been baniſhed into Cyprus, Phoenicia,
Egypt, Cyrene, Lybia, and other fouthern pro-
vinces; why the goſpel, which muſt ſtill attend
the courfe of the Roman arms, would certainly
prevail where they came, and fo much the more
as the Jews, the avowed enemies of it, were any
where diminished. And thus a foundation was
laid for thoſe chriftian churches in Africa, which
were afterwards fo famous for their piety, and
were united under the two patriarchs of the fouth,
Hiftory tells us that the Jews deftroyed 22000 about Cy
rene; 24000 in Egypt and Cyprus, and a vast number in Mefope
tamia.
the
the Millennium, &c.
179
the one of Alexandria, and the other of Jeru
falem.
3.) The third feal opens with a black horfe,
and be that fat thereon had a pair of balances in his
band. And there was a voice in the midst of the
four beafts, faying, A measure of wheat for a penny,
and three measures of barley for a penny: and fee
thou burt not, or, be not unjuſt in, the oyl and
the wine. This feal, refpecting the empire,
has been adjudged to three different perfons, viz.
1. To Antonine, firnamed the Pious, who fucced-
ed Hadrian, and was certainly a prince of excel-
lent qualities, and governed with a great deal of
lenity and juſtice. 2. To Septimus Severus, who
came from Africa. Some have thought this might
be intended by his fitting upon a black horfe".
Others have thought, this referred to a long and
bloody perfecution under his reign, continuing
after his death, a black horfe being the fymbol of
calamitous providences: and perhaps both may be
included in the emblem. 3. Others fuppofe that
this feal extends to Alexander Severus, who is fa-
mous in all hiſtory for his ſtrict juſtice, and feve-
rity againſt offenders, reprefented by the balances.
* Καὶ τὸ ἔλαιον καὶ τὸν δινον μὴ ἀδικήσης.
Abbadie in loc.
7
He
Rev. vi. 6.
The Africans extremely value black horfes, both becauſe they
reſemble their fwarthy complexions, and becaufe they are ge-
herally ftrong and firm. See Bochart Hieroz. 2. 7.
Σ
* Dr. Goodwin looks upon the black horfe and the balances, to be
emblems of an extraordinary famine, in fome part of the time be-
longing to this feal, an inftance of which he mentions under Com-
modus; fuppofing fomething of this kind neceffary to anſwer the
general defign of the feals, which was the ruin of the Roman
pagan empire. I confefs my felf at a lofs to fee the propriety and
force of this reafon, for though it ſhould be allowed, that a fa-
mine is fignified by the black horfe, particularly, as well as a
perfecution; I cannot think the one more neceflary to the de-
Atruction of the pagan empire, or more directly concerned in it
than the other; becauſe that was principally to be effected ano-
N
the
180
An ESSAY on
f
He took particular care, not only to enact the
beſt laws, but to have them impartially executed;
eſpecially in relation to oil and wine, fo that
there was plenty of both under him.
For my felf, as I am inclined to think, no
feal can properly be faid to be opened, till all the
events relating to that feal are produced; I am
moſt inclined to think, that this feal clofes in
Alexander, and fo takes in all the time from Ha-
drian, to the murder of Severus at
An. Chrift. 235. Mentz in Germany. By which
means every thing is included that can poffibly
be looked upon as a diftinguishing part of this
fcene. Here we have all the humanity and pru-
dence of the Antonines; the black calamitous
times during the perfecution under Septimius, and
the excellent laws enacted partly by him, but
principally by Alexander his fucceffor.
For what concerns the ſtate of Chriſtianity un-
der this feal, the third living creature, which is
deſigned to repreſent it, had the face of a man, and
had his ftation on the weft of the camp and the
prophetic fcenes; which is defigned to fuggeft
the progrefs of the gofpel westward, whether
nearer the centre of the empire, in Italy, or in
the parts more diftant, namely France and Spain.
4.) The fourth feal fhews us a pale horse, and
his name that fat on him was Death, and the grave
followed with him: and power was given unto him
over the fourth part of the earth to kill with fword,
ther way, namely by the fpreading of the gofpel. And there-
fore, when Chriftianity univerfally prevailed in it, paganifm
was confequently deftroyed. Both thefe principles are evident
from the conduct of the firſt ſeal, where, though we read of no
famine, nor perfecution in the empire, but on the contrary, of
its increafe and glory, heathenifm, notwithstanding, was in
reality on the decline, through the fpreading of the gospel.
2
0
"
ds. See chap. xx. 13.
and
the Millennium, &c.
181
An. Chrift. 235
to 284.
and with hunger, and with death, and with the
beafts of the earth 4. This feal is
fuppofed to reprefent the State of
the empire from Maximin to Dio-
cletian. Now during this interval, though no
longer, there were no lefs than twenty emperors
(without reckoning the thirty tyrants under Gal-
lienus) most of whom were fhort lived, and came
to an untimely end; fo that the empire is very
justly repreſented by a pale horfe, with death fit-
ting upon him. Befides which, there was no-
thing but tyranny and civil wars, a peftilence for
fifteen years together, and a famine following
upon it, under which circumftances, it was no
wonder if the wild beasts of the earth increafed
upon them.
Concerning the ſtate of Chriſtianity under this
feal, as it is introduced by the fourth animal, which
was a flying eagle, whofe ftation was to the north;
it points out the progrefs of the gospel in that
quarter of the empire, efpecially among the Scy-
thians, Goths, and Vandals. For the Lord fo
ordered it in the courfe of his providence, that
the inroads which thofe barbarous nations made
upon the empire, were a means to give the gof-
pel an entrance amongſt them; I fuppofe, prin-
cipally, by reafon of the great numbers of Chrif
tians which they made prifoners, and fent into
their refpective countries; who, if not the firft
that brought them acquainted with the doctrine
of Chrift, were, at leaſt, of fervice, to improve
4
Rev.
3 The peftilence, called death by the Hellenifts, from the Chaldee
paraphraft; and ftill the mortality or fickness with us.
vi. 8. 5 As to Great Britain, Chriftianity is faid to have been
eſtabliſhed here in the reign of Commodus. Donald, who lived
in the year of Chrift 194, has the reputation of being the firft
Chriftian king among the Scots; and Lucius, his contemporary,
of being the first who embraced the gofpel in England.
N 3
i
and
182
An ESSAY on
and eſtabliſh them in it. So that God might be
faid to bear his church on eagles wings, whether
we refer it to his own power in fupporting and
fpreading it, or, as I think is more natural, to
thefe barbarians, who, though eagles, birds of
prey in the empire, were made inftrumental for
propagating the truth.
5.) The reprefentation which the prophet had
upon the opening the fifth feal is this: Ifaw, fais
he, under the altar the fouls of them that were flain
for the word of God, and for the testimony which
they held. Here we lofe fight both of the em-
pire and church, in refpect of the emblems repre-
fenting them under the preceding feals. We fee
no more of the horse, nor one of the living crea
tures. The reafons are, becauſe the empire is no
more warlike, but perfecuting; the church no
more public, but concealed.
Diocletian and Maximian had abdicated; Con-
ftantius was an emperor without authority; Gale-
rius had changed its very name, and inſtead of
the Roman called it the Dacian empire. In fhort,
fuch was the confufion in the ſtate, that the old
empire was no where to be found.
It was full as bad with the church. For there
could be no public profeffion, no regular worſhip
for Chriftians; fo that the exterior face of reli-
gion was gone; their places of worship were pul-
led down; their books burnt; their minifters
killed, or put into prifon; no Chriftians fuffered
to follow any bufinefs, or bear any office in the
ftate, and, which is ftill worfe, forced, by all
kinds of punishment, to facrifice to the titular
gods of the empire.
And when was all this? Within the Millenni-
um fuppoſed to begin from Chrift; from the
・
é Rev. vi. 9.
reign
the Millennium, &c.
183
An. Chrift. 284
to 306.
reign of Diocletian to the rife of
Conftantine. And more, this only
concludes with the laft of ten hea-
vy perfecutions, raiſed againſt the primitive
church; fo that there is little probability of find-
ing the Millennium begin with any of theſe feals:
Inftead of this, we fee nothing but wars and con-
fufions in the ſtate, nothing but perfecutions
and blood ſhed in the church.
I might, indeed, in the courſe of the other
feals, have obferved the feveral perfecutions as
they ſprung up'; for no doubt, the fufferings of
the church, as well as the progrefs of the gofpel,
is one of thoſe things which the living creatures
call upon us, in their order, to come and fee; but
becauſe that would have made this part of the
fubject much too tedious, I choſe rather to re-
ſerve them to this place, and anfwer the general
defign, by mentioning them together.
And indeed, I very much queftion, whether
this feal is defigned only to reprefent the tenth
and laft perfecution under Diocletian, or whether
it does not likewife include all the perfecutions
under the preceding emperors.
It ſeems very
reaſonable to think, that, as they were to termi-
nate here, this feal, as the clofe of thofe kind of
events, was referved for them, that fo being col-
lected together, the prophet might have a gene-
ral view of them at once; a complete vifion of
7 The first perfecution was under Nero, in the year of Chrift
64. The fecond under Domitian, 95. The third under Trajan,
108. The fourth under Aurelius, 166. Some place the fourth
under Hadrian, but, others think, that feems rather a continua-
tion of Trajan's, than a new perfecution. The firft under Se
verus, 202. The fixth under Maximin, 235. The ſeventh un-
der Decius, 249. The eighth under Valerian, 257. The ninth
under Aurelian, 272.
And the laſt under Diocletian and his fuc-
ceffors, beginning 303,
N 4
all
184
An ESSAY on
all that had been facrificed in the intereſt of
Chrift, under the pagan emperors: The Spirit
likewife taking this opportunity to acquaint the
church with thofe perfecutions that were yet to
follow under Rome Chriftian, though arianized,
and Rome papal .
8
6.) Under the fixth feal, as has been already
obferved, a happy revolution was brought about,
both in the empire and church, by
An. Ckrift. 313. Conftantine's embracing Chriftianity.
Then the woman was delivered of the man-child
which he had been in travail with from the re-
furrection of our Lord. Then his gofpel was
publicly profeffed, and himſelf acknowledged as
the Meffias in the Roman empire. But alas! how
fhort lived was this? How foon did it all vaniſh,
and the worst of corruption fuccede? The man-
child was caught up to God; which may intend,
not only the glory of the church under Conftan-
tine, but the hafty eclipfe which it fuffered under
fome of his fucceffors. But I need not infift up-
on this here, having fpoken pretty largely to it
above. However, fuffer me to add, that nothing
yet looks like the binding of Satan, like the blef-
fed Millennium.
3. It now only remains, with refpect to the
primitive period, that we examine the ftate of
things from the empire's becoming Chriftian, to
the rife of the apoftacy, which was from the
8th year of Conftantine, when Chriftianity was
triumphant, to the time that Auguftulus made over
* Rev. vi. II. 9. Rev vi. 12—17.
2
I
Rev. 12. 5.
This branch of time might very properly be confidered as
a diſtinct interval, neither belonging ftrictly to the primitive,
nor to the corrupt period, but being a ftate intermediate, a pe-
riod by it felf; but for conveniency we have chofe to connect it
with the primitive.
}
the
the Millennium, &c.
185
the weſtern empire to Odoacer, which contains a
period of 163 years.
Now we have a double account of this inter-
val, one in the 12th chapter, and the other in
the courſe of the firſt four trumpets.
1.) If we look into the accounts of this ftate,
as they are exhibited in the 12th chapter, we
ſhall find, that after the conteft between Michael
and the red dragon is iffued, after Conftantine had
defeated Maxentius, after paganifm had been for-
ced to yeild to Chriftianity, why, tho' Satan was
caft down from heaven, yet he is fo far from being
bound, and caft into the abyss, that we find him
upon the earth, purfuing his old meaſures, feduc-
ing the empire to a new idolatry, and ſtiring them
up to perfecute the church. This is the matter
of fact, for the text fais: And when the dragon
faw that he was caft unto the earth, he perfecuted
the woman that brought forth the man-child. This,
I apprehend, more ftrictly has reference to the
perfecution which the church fuffered from thoſe
within the empire it felf, from the corrupt apof-
tate part of the people; particularly, the perfe-
cution under Licinius, Julian, and the Arian
Chriftians, though, perhaps, that of Sapores in
Perfia may likewife be included.
But this is not all, the church, befides what it
fuffered from thofe in power at Rome, was alfo
terribly afflicted by the innundation of feveral
barbarous nations. This is the other branch of
affliction which the church fuffered within this
interval, and is particularly fignified by the dra-
gon's cafting out a flood after the woman, who was
making her flight into the wilderneſs on the two
wings of a great eagle, with a defign, if poffible,
that he might be carried away of the flood.
Who thefe nations were, we fhall know under
3 Rev. xii. 15.
the
186
An ESSAY on
i
the next head. So that we fee the devil fpared
no pains in raifing up adverfaries against the
church, and thofe too fo numerous and powerful,
that, if ſhe had not in fome meaſure been fup-
ported by the empire, now divided into two
branches, the eaſtern and western; and if the earth.
whether you underſtand it of the whole empire,
or the corrupt part of it only, if the earth had not
helped her, either by efpouſing her caufe, or fuf-
fering in her ſtead, fhe muſt have been deftroy-
ed. But the defolation which Satan defigned
againſt the church fell upon the empire, and the
corrupt antichriftian part, and by that means
the true church was preferved, though forced to
make ufe of this as a means for her efcape into
the wilderneſs; though reduced by it to a low,
obfcure, afflicted ſtate and condition.
2.) But then, to complete this account, we
muſt take a view of the trumpets, that is to ſay,
the firſt four, which, in the 12th chapter, re-
ſpecting their effects, are intended by the gene-
ral name of a flood, the feveral enemies introduc-
ed by them, breaking in as fuch upon the em-
pire.
The firft angel founded, and it affected the earth;
h. e. the main continent and inland countries of
Germany, by the terrible innundation of the
Goths. An. Dom. 376.
The fecond angel founded, and it affected the
fea. This brought on the terrible innundation
of the Vandals, into the western maritime powers,
and over run all Spain and Portugal. An. Dom.
406.
The third angel founded, and it affected the Riv-
ers and fountains of water. This brings in the
Huns into Lombardy and Italy. An. Dom. 452.
* Rev. viii. 7. s Ibid. ver. 8.
6 Ibid. ver. 10.
The
the Millennium, &c.
187
The fourth angel founded, and it darkened the
fun, moon, and stars. It extinguiſhed the western
emperor, and his fubordinate governours, there-
by putting an entire end to the Roman Caefars,
An. Dom. 476.
How the church was affected by theſe terrible
providences we have already fhewn, by ſeveral
hiftorical events. And that it was not a little,
is fufficiently plain, from its being called a flood,
and faid to be caft out after the woman, with a
defign to carry her away; and laftly from the
confequence of it upon the church, for upon this
we intirely lofe her, fhe makes no farther pub-
lic appearance, but is directly forced into the
wilderness. So that this branch of time, and the
circumftances of the church under it, gives as
little countenance to the binding of Satan, as thofe
confidered above.
And if no footſteps of St. John's Millennium
appear in the former part of the thousand years
from Chrift, it will be in vain to look for it un-
der the latter. If Satan was not reftrained from
deceiving the nations, while the church was moſt
pure, before the year of our Lord, 476, much
lefs for the following 524 years, when the church
was generally corrupt. The natural conclufion
from all which is, That the Millennium can-
not begin with, cannot belong to the primitive
period.
Secondly. As to the corrupt, apoftate ftate,
it carries fomething, methinks, fo forbiding in it,
upon the firſt view, that I might well be excufed
from entering into a particular confideration of
that period. Who, that has the leaft judgment
in theſe things, can allow himſelf to think, that
the millennial ftate can poffibly comport with a
general defection. Then light and darkneſs
7 Rev. viii, 12.
might
188
An ESSAY on
might be reconciled, Chrift and Belial might
unite. However, that we may not take things
intirely upon truft, we will firft look into the
ftate of that period, as it lies in the Revelation.
1.) Now the firſt account which we have of
it, is in the characters of the third, fourth, and
fifth Afiatic churches.
Pergamos, which is the third church, is thus
repreſented: I know thy works, and where thou
dwelleft, even where Satan's feat is: And thou
boldeſt faſt my name, and haft not denied my faith,
even in those days wherein Antipas was my faithful
martyr, who was flain among you, where Satan
davelleth. But I have a few things against thee,
becauſe thou haft there them that hold the doctrine of
Balaam, who caſt a ſtumbling block before the chil-
dren of Ifrael, to eat things facrificed to idols, and to
commit [fpiritual] fornication. So hast thou also
them that bold the doctrine of the Nicolaitans,
which thing I hate. Who cannot fee, in this
deſcription, the genuine marks of the papal apo-
ftacy? Here is the boly father (as he is falfly call-
ed) hinted at, in thoſe who oppofed him, ftyled
Antipas; the antichriftian prophet exprefly defign-
ed under the name of Balaam. Then follows the
prevailing corruption of the day, in the honours
given to the martyrs, and their relicks, defcribed
by their eating things facrificed to idols, which grew
up at laft into flat idolatry, here called fornication.
Befides this, the incouragements which were giv-
en to the practice of filthy lufts, by their corrupt
doctrines about celibacy and virginity, and their
indulgences and pardons for all manner of fins, are
repreſented by the doctrine of the Nicolaitans.
To which we may add, as a farther confirmation
that the true church was now in the wilderneſs,
& Rev. ii. 13—15,
1
the
the Millennium, &c.
189
the promiſe which Chrift makes to give her to
eat of the hidden manna, which is a manifeſt allu-
fion to his feeding literal Ifrael with manna, while
in the wilderneſs, and the fymbol by which the
ſtate of the church under antichrift is commonly
reprefented.
The church of Thyatira is the next in order,
and is thus characterized : I know thy works, and
charity, and fervice, and faith, and thy patience,
and thy works; and the last to be more than the
first. Notwithstanding, I have a few things against
thee, becauſe thou fuffereft that woman Jezabel, which
calleth her felf a prophetess, to teach and feduce my
fervants to commit fornication, and to eat things
facrificed to idols. Here the antichriftian church
is directly pointed at, under the name of that
wicked harlot Jezabel; being the fame with the
woman which St. John faw, fiting upon the Scarlet
coloured beast, in the 17th chapter of this prophe-
cy, which may ferve as a full illuftration of this
paffage.
The fifth and laft church, reprefentative of
this period, is that of Sardis, concerning which
the Lord thus teftifies: I know thy works, that
thou haft a name that thou liveft, and art dead. Be
watchful, and strengthen the things which remain,
and are ready to die: for I have not found thy works
perfect before God. This clofes the antichriftian
period, and I apprehend is the ftate we are now
under. Our lot is caft in fome of the laft davs,
under the dregs of the apoftacy, and notwith-
9 Obferve, the order of thefe fentences is here inverted; the
reafon is, becauſe the fpiritual fornication, or the idolatry of
the Romiß church was now grown to a head, and therefore, as
the greateſt evil, ought to ftand firft, before the lefs inſtances
of corruption, namely, fuch as honouring the relicks of the
faints, c. in which the apoftacy began. Waple in loc.
Ibid. iii. 1, 2
¹ Rev. ii. 18 ----
20
2
•
ftand-
£
190
An ESSAY on
ſtanding the flouriſhing appearance which the re-
formed churches now make, God knows we have
only a name to live while we are dead; our
works are far from being perfect before God, and
therefore the exhortation to be watchful, and
Strengthen the things which remain, and are ready
to die, is but too pertinent to our cafe.
Upon this reprefentation of the fecond period,
I appeal to every impartial judge, whether things
are not fo far from looking like Satan's being
bound, and shut up in the bottomless pit, that we
have rather all imaginable reafon to conclude,
that this is the hour and power of darkneſs; that
Satan, fince his being caft down from heaven,
has taken up his feat, his refidence amongst us,
and goes to and fro upon the earth feeking whom
he may devour ?
2.) The next notice which the Revelation takes
of this period, is to be met with under the fifth
and fixth trumpets.
The fifth angel founded, and brings a moſt poiſon-
ous fort of locufts, which darkened the air, out of the
bottomless pit. This intends the fwarms of Sa-
racens, who, as fo many locufts, infected both
the eaſtern and weſtern parts of the empire, the
former about the year 673, when they laid feige
to Conftantinople; and the latter, about 726
downwards. Thefe afterwards founded the Ma-
hometan empire, with its deteftable religion in
Afia. And while God faw fit to fcourge thoſe
profeffing Chriſtianity, in fo terrible a manner
by the Saracens, and left fo confiderable a part
of mankind to the full power of Satan's delufi-
ons, I hope none will pretend to fay he was
bound.
The fixth angel founded, and lets loose the four
angels or kingdoms, which are bound in the great
* Rev. ix. 1, 2.
rivi's
the Millennium, &c.
191
river. Euphrates *. This gave the Ottoman or
Turkish empire an opportunity to torment Europe
from An. Dom. 1301, until towards the end of
the laſt century. And, I imagine, if we confi-
der the abominable poifon of their doctrine, and
the dreadful confequences which muft have at-
tended it on the Chriftian world, we fhall readily
be convinced that Satan was not bound under
the fixth trumpet.
Now under theſe two laft trumpets, that is to fay,
the fifth and fixth, we have the downfal of the eaſt-
ern branch of the empire", as we had that of the
weſtern under the three firſt. This ceaſed in Au-
guftulus, An. Chrift. 476; that under Conftantinus
Palaeologus, An. Chrift. 1453, when the Turks took
and facked Conftantinople ".
And thus we fee, not only the pagan empire
removed out of the way, but the imperial Roman
power, after the profeffion of Chriftianity, de-
ſtroyed.
And what was the reafon of this? The perfe-
cutions and idolatries both had been guilty of:
A proof that they had been greatly under the
delufions of Satan. And that the empire, at leaſt
the far greater part, was to continue fo for the
remainder of the fecond period, is plain, becauſe we
now fee two new enemies rifen up in each branch
of the empire, viz. The pope in the west, and
Mahomet in the eaft. So that our Lord, as it
were, being as far off from his kingdom as ever,
has his work to begin again. And therefore the
feventh trumpet, which is to conclude this peri-
od, and introduce the fpiritual, is referved for
thefe new adverfaries, being charged with feven
vials, which are to be ſpent in the deſtruction of
turk and pope.
4 Rev. ix. 14.
Temp. p. 383.
5 Dr. Goodwin in loc. • Petav. Ration,
3.) The
192
An ESSAY on
3.) The third account of this period, obferving
the apocalyptical order, is what we find in the 11th
chapter. The primitive, or more pure ftate of
the church, is fignified in the firft verfe, by the
temple of God, and the altar, and them that worship
therein; the ftate next-fucceding, is defcribed by
the court without the temple, ver. 2, and is the an-
tichriftian or papal ſtate, therefore ſaid to be giv
en to the gentiles, the new idolaters. And how is
it to fare with the true church under them? Why
it follows; The holy city hall they tread down for-
ty and two months. From whence it is eafy to
fee, that idolatry and perfecution are to prevail,
during this period, and confequently, that we
are not to expect the binding of Satan for the
whole of it.
Agreeable hereto, we find in the third verfe,
that this is the time for which God's two witneſſes,
thoſe whom he fhall referve to bear a teftimony
for him againſt the corruption of antichriſt, are
to prophesy in fackcloth; h. e. are to be in a mean,
obfcure, perfecuted condition. And, that towards
the end of their teftimony, the clofe of the 42
months, the beast fhall make war against them, and
overcome them, and kill them; that their dead bo-
dies fhall lie in, or near, the street of the great city
three days and an half". And though after this,
the fpirit of life from God enters into them, and
they rife, and stand upon their feet, h. e. are in the
poffeffion of fome former liberties; yet ftill they
are to continue in a wilderneſs ftate, till their af-
cenfion, which may likewife be attended with its
difficulties. So little reafon is there to infer the
binding of Satan, during the 42 months, or 1260
days.
4.) Let us procede to the fourth account of
this ſtate; and that is given us under the emblem
7 Rev, xi, 7, 8.
of
the Millennium, &c.
193
of two beaſts, the one rifing out of the ſea, the o-
ther out of the earth; the former reprefents the
Roman monarchy, the latter the papal hierarchy:
So that in theſe two we have both the civil and
ecclefiaftical ſtate of things in the empire fet
forth, and that as profeffing Chriftianity, but cor-
rupt and apoftate.
As to the beaft rifing out of the fea, and the reft;
it is defigned to reprefent the Roman empire, in
its laft period or ftate, lately broken into ten
kingdoms, by the inundations of the barbarians;
but now united together under the papacy, for
the ſupport and eſtabliſhment of antichriftian ido-
latry. And what is the account we have of this
beaft? Why, that the dragon gave him his power,
and his feat, and great authority; and that all the
world, all the empire, wondered after the beast,
and worshiped the dragon which gave power to the
beast. Where think you was Satan now? Not
under reſtraint, but at liberty; not in the abyss,
but upon the earth. And how does this antichrif
tian beaft behave himſelf as to religious things?
He opened his mouth in blafphemies against God, to
blafpheme his name, and bis tabernacle, and them
that dwell in beaven. And it was given unto bim
to make war with the faints, and to overcome them,
and power was given him over all kindred, and
tongues, and nations'. Add to this what is after-
ward mentioned, for the fupport of the church
under his perfecuting tyranny: He that leadetb
into captivity ſhall go into captivity. He that kill-
eth with the fword, must be killed with the fword.
What can be a more full defcription of the ten
Roman kingdoms united together as one common-
wealth, for the propagating antichriftian Idola-
§ Rev. xiii. i, & ii: 9 Ibid. ver. 2, 3, 4.
6,7.
Vol. I.
Ibid. ver. 10.
I
Ibid. vera
try?
194
An ESSAY on
try? What can be a fuller proof of Satan's open
liberty during this period?
But then, Who is the other beaſt, and what
appearance does he make? He came up out of the
earth'; h. e. not only more fecretly and filently
than the other, but out of the apoftate part of
the empire; he had two horns, denoting his civil
and ecclefiaftical jurifdiction; like a lamb, being
the pretended vicar of Chriſt; and he spake like a
dragon, in his bulls, cenfures, and anathemas.
And how does he employ himſelf? He exercifes
all the power of the first beast, all the civil power
of the ten kingdoms intrufted with him; before
that beast, h. e. in his prefence, by his permiffi-
on, they having given their power to him; and
for his intereft; to keep the fubjects of thoſe re-
ſpective kingdoms in fubjection to them: And not
only for civil ends, but likewife religious; the
power of that beaft being received from the dra-
gon, and laid out in his ſervice, to propagate his
new idolatry upon the earth, and therefore he
becomes the mouth by which that beaft utters all
his blafphemies. He deceives them that dwell on
the earth by lying wonders, he gives life to the image
of the beaft, and caufes that as many as will not
worship the image of the beast, shall be killed. So
that according to this Account, idolatry and per-
fecution are ſtill the prevailing characters of this
period.
5.) The laft account of it, at leaſt that we
feem concerned with, and what I need but juft
mention, is that in the 17th chapter; where we
have a woman, called the great whore, an emblem
of the corrupt apoftate church, fitting on a fear-
let colour'd beaft, full of names of blafphemies; and
Rev. xiii. II.
Ibid. xix. 13, 15:
4 Ibid, ver. 12.
* Ibid. xvii. 13,
are
the Millennium, &c.
195
are told that the kings of the earth had commited
fornication with her, and that the inhabitants of the
earth had been made drunk with the wine of her
fornication. And, to complete her character, it
is faid, that upon her forehead was a name written,
MYSTERY, BABYLON THE GREAT, THE MOTHER
OF HARLOTS, AND ABOMINATIONS OF THE
EARTH. How this comports with the binding
of Satan and the bleffed Millennium, let any one
judge. The true church is wholly in a ftate of
affliction, the corrupt wholly under the power of
the devil.
And indeed, to ſpeak freely, it is not only im-
poffible that the Millennium ſhould fall within this
period, but that it fhould begin till the period is
ended, till the antichriftian beafts are deftroyed 7.
This will be readily allowed, if we do but confi-
der, that the Millennium, begin when it will, is
certainly defigned as that ftate in which Chrift is
to appear in eminent glory as king. This is one
of his characters as Mediator, thus he is repre-
fented in this book, being inthroned as a king,
and having divine honours paid him upon his in-
ftallment. 'Tis upon this plan that the Revela-
tion, as a dramatic prophecy, is written. But
then, in order to his acquiring this kingdom, fe-
veral enemies who, as it were, difpute this cha
racter with him, must be removed, eſpecially
thoſe in the Roman empire, where he firſt ſet up
his kingdom, and over which he defigns it fhall
prevail. Accordingly he lofes no time, but goes
to work upon thefe enemies; and firft he over-
turns Róme pagan under the feals, then Rome pa-
pal. And why is this? That he may make way
for his own kingdom. And therefore if we will
#ttend the courfe of providence, and the order
• Ver. 2, 3, 5, 7 Dr. Worthington, p. 32, &c. Rev. v.
0 2
of
196
An ESSAY on
of events, we find that there is no mention made
of the thouſand years, till after the beast and falſe
prophet are both cast into the lake of fire burning with
brimstone
9
Thus I have examined the firft, and (fo far as
was neceffary) the fecond period of the gospel
church, upon the reprefentation which we meet
with in the Apocalypfe. And I have done this, that
fo we might be fatisfied upon fcripture evidence,
that Satan has not yet been bound, and confequent-
ly that the Millennium is not commenced. Tho',
perhaps, I might have fpared my felf, as well as
the reader, much of this trouble, if I had at firſt
urged the authority of two gentlemen
have wrote on this fubject; I'mean the late Dr.
Whitby, and the prefent Mr. Ridgley, who ap-
pear to be in this way of thinking. The doctor's
words are thefe: I agree, fays he, with the patrons
of the Millennium in this, that I believe Satan has
not yet been bound a thousand years, nor will he
be fo bound till the time of the calling of the Jews,
១
Rev. xix.
I
2
who
I.
* There are two other very valuable
ends anfwered by this part of the fubje&, which I hope will
excufe me with the reader for dwelling fo long upon it.
That by this means we are furniſhed with the beft arguments,
we can poffibly have, for the divine authority of the Revelation;
becauſe we have fhewn, that the feveral prophetical parts of this
book (fo far as we have gone) have been exactly anſwered by
correfponding events: And, as we commonly fay, there is no
arguing against facts. And 2. That hereby it likewife appears,
that the events foretold in this book, were not all to be accom-
pliſhed, fo foon after St. John's having the Revelation, as fome
are ftill ready to imagine. We have traced the account down
to 1699 (the time for which the four angels were loofed under
the fixth trumpet reaching fo low) and as that proves that the
Taxe, chap. i. ver. 1. is not applicable to every branch of the
prophecy, fo confidering what remains for the feventh trumpet,
it affords fufficient ground to conclude, that the Revelation is de-
figned as a prophetical hiſtory of the church on this fide ultimate
glory.
2 This alfo is Mede's fentiment.
and
the Millennium, &c.
197
1
Mr.
and the time of St. John's Millennium³.
Ridgley oppofing thofe, who date the commence-
ment of thefe years from Conftantine, expreffes
himſelf thus: But we cannot fee fufficient reason to
adhere to this opinion, because the ftate of the church,
when Satan is faid to be bound a thousand years, is
reprefented, as attended with a greater degree of fpi-
ritual glory, holiness, purity of doctrine, and many
other bleffings attending the preaching of the gospel,
than we are given to understand, by any history,
that it has yet enjoy'd 4.
Having thus demonftrated from human and
facred hiſtory, that the thousand years are yet to
be expected, the next inquiry is,
3. When do they begin?
There are only two anſwers that can be return-
ed with any colour of probability to this quefti-
on, namely, That they are to begin with the
Spiritual or perſonal branch of Chrift's kingdom.
As to the former, it muſt be confeffed, That
if any thing affects our ſcheme, or overthrows
the millenary doctrine, as we have ftated it, it
muſt be, that these thousand years are to commence
with the fpiritual glory, which is to be upon the
church after the deftruction of Turk and pope. If
we get over this, nothing can fhake the argu-
ment; it muft ftand in fpite of all that ever has
been, and, as far as I can fee, that ever can be
objected againſt it.
Now that the Millennium is not to commence
from this epocha,but from the other, the fecond
coming of Chrift, is to me undeniably plain, up-
on the feveral reafons here following. I fhall
little more than mention them, becauſe I would
not burden the reader with inlargement. The
3 Treatife of the true Millennium, chap. ii. p. 723.
Body of Divinity, Vol. I. p. 477.
3:
read
198
An ESSAY on
reaſons themſelves are the fame, whether they
are drawn at full length, or whether they appear
Only in miniature.
1.) The thousand years cannot begin with the
fpiritual branch of Chrift's kingdom, becaufe,
make the moſt of the binding of Satan, during
that ftate, it can only be partial and not abfolute;
he can only be bound in his inftruments, either by
their being deſtroyed, or over-ruled, and not in
his own perfon. Whereas the binding of Satan, pe-
culiar to the Millennium here defcribed, as we
have already fhewn, is both abfolute and perfonal,
if it is poffible for words to exprefs fuch a con-
finement.
2.) The Millennium cannot begin with the fpi-
ritual branch, becauſe that is elfewhere defcribed,
and all that concerns its introduction and glory,
iffued in the preceding chapters. This is defign-
ed by the afcenfion of the witneffes; which, in its
higheſt fenfe, can mean nothing less than the
public, and univerfal eſtabliſhment of the gofpel,
after the deftruction of Turk and pope. And again,
when it is faid, The kingdoms of this world are be-
come the kingdoms of our Lord, and of bis Chrift,
h. e. of his faints, we have the grand compre-
henfive characters of the fpiritual reign, and are
not to expect a ſeparate defcription in any other
part of this prophecy. The fubject ftill rifing,
till preffing on to the grand Catastrophe.
3.) In the fpiritual branch there fhall be the
ufe of ordinances (this all allow) for perfecting
the myſtical body of Chrift; but in the Millenni
um of this chapter, there fhall be none, his body
being complete, his bride having made her felf
ready, in the largeſt fenfe of the word. That
no ordinances fhall be in ufe, during the true
3 Rev. xi: 12:
• Ibid. ver. 15:
Mil-
the Millennium, &c.
199
Millennium, is plain from the explication which
is given us of it in the following chapter: I faw
no temple therein. This muſt undoubtedly intend,
that none of thoſe goſpel ordinances, which will
be neceffary in the moft exalted ſtate of the
church, while here on earth, will be continued,
or made ufe of there. But this is more particu-
larly expreffed in the next verfe: And the city
had no need of the fun, nor of the moon to shine in
it. The fun, here, is an emblem of the gofpel
ftate, and the ordinances peculiar to it; the moon,
an emblem of the law, and levitical inſtitutions:
And therefore when the text fais, there fhall be
no need of either of thefe, it muſt mean, that
all ordinances fhall ceafe in the Millennium. For
this ufe of the words, fee, the 12th chapter :
And there appeared a great wonder in heaven, a
woman clothed with the fun, and the moon under ber
feet. The woman is the church; her being clothed
with the fun, has refpect to the gofpel difpenfati-
on, the fun of righteoufnefs being now rifen; and
her having the moon under her feet, intends, not
only the preference of the gospel ftate to the le-
gal, but the fucceffion of it in its room.
9
4.) The feat of the fpiritual ftate is different
from that of the true Millennium, and therefore
the thouſand years cannot begin with that branch
of Chrift's kingdom. The fpiritual ftate is to be
in the prefent world, upon the earth that now
is; but the other, St. John's Millennium, is tọ be
in the new heavens and the new earth, that hea-
ven and earth which is to rife up after the gene-
ral conflagration.
5.) The former fuccedes upon the deftruction of
Turk and pope, the inftruments of Satan,
7 Rev. xxi. 22.
8 Ibid. ver. 23.
xi compared with chap. xix. 1.
and if
I
ver. I.
Rev. xx. 4.
04
they
200
An ESSAY on
they are removed, 'tis all that is neceffary to the
fpiritual glory of Chrift's kingdom in this world;
but the other perfonal branch, the true Millenni-
um, takes not place till the dragon himfelf is
bound, till Satan is perfonally reftrained; nay,
and let me add, not till death it felf (with ref.
pect to the faints) which is the laft enemy, fhall
be deftroyed. For the Millennium of St. John is on-
ly to appear after the first refurrection 3. Let none
think that Chrift has rid himfelf of all his ene-
mies, or done all that is neceffary to the full ma-
nifeſtation of his glory, as king, when he has
overthrown the pagan and papal enemies. No:
This, if I may fo fpeak, is but half his work,
that only which concerns the happy ftate of his
church in this world; in order to a full difplay
of his glory, as Mediator, he muſt deſtroy his
other enemies, namely, Satan and death. This
he does; Satan is here caft into the bottomless pit,
death and the grave furrender the bodies of the
faints, and then begins the Millennium.
6.) The thousand years cannot commence with
the ſpiritual branch of Chriſt's kingdom, becauſe,
as to the nature of that reign, it will only be the
fame for kind (though not in degree) with the
reign he has always maintained in the world,
fince the fall; I mean, a reign in the faints, by
larger communications of his fpirit and grace;
whereas, this reign that is to take place with the
true Millennium, and is, indeed, its grand diftin-
guishing character, is a reign with the faints.
This is the acconnt we have of the Millennium,
once and again in the 20th chapter'; and this is
the explication which the prophet gives us of it in
the next And I heard a great voice out of heaven,
faying: Behold, the tabernacle of God is with men
4 Rev. xix. 3.
- Rev. XX. 4)
J
• ver. 4:
Ta-
the Millennium, &c.
201
}
Tabernacle here, as it refers to the Millennium, can-
not intend his prefence in ordinances, for we have
before proved, that they fhall then ceafe, but it is
to be underſtood of his real prefence; and there-
fore, to make it ftill more plain, it is added, and
be will dwell with them; the latter phrafe feems
to be exegetical of the former.
7.) The Millennium cannot begin with the fpi-
ritual branch of Chrift's reign, becauſe, ſuppof-
ing, as I believe moft now do, that thefe are to
be the laft thouſand years preceding ultimate glo-
ry, it would confiderably break in upon that time
which he has referved for the Judgment. For
then, inſtead of allowing the Lord to reckon his
days as he pleafes, b. e. a thoufand years to a
day, we fhould unavoidably contract the day of
judgment into a very narrow compafs, reduce it,
perhaps, to less than three hundred years. Where-
as, if we will at all excede the bounds of a natu-
ral day, if we will allow forty or fifty years for
this work, why not a thoufand, when the Lord
has explained it in that way himſelf?
S
8.) The Millennium cannot belong to the fpiri-
tual branch of Chrift's kingdom, cannot take
place till the end of time, becauſe the thoufand
years ftate is to be the reftitution of all things to
their paradifaical purity and luftre, that Chriſt
may reign over the creature as natural heir of all
things (which he forewent in his first appear-
ance) and the faints with him ; nothing of which
can be fuppofed, till the prefent fabric of this
world is taken down, and a new and glorious
one erected in its room.
6
9.) St. John's Millennium cannot begin with
the fpiritual part of Chrift's reign, becauſe this
chapter (as we have already demonftrated) con-
tains a fucceffion of events intirely new.
5 A&s iii. 21.
• Heb. ii. 5— 8.
Be
202
An ESSAY on
Befides what has been already offered in proof
of this, I defire it may be farther confidered,
That the whole fpiritual interval is included un-
der the founding of the feventh trumpet, with
which it is to begin; then it is that the kingdoms
of this world are to become the kingdoms of our Lord,
and of his Chrift. And as it begins with this
trumpet, fo the whole that belongs to it, till the
fcenes are ſhifted to anſwer the great events of this
chapter, is connected with it, as a diftinct inter-
val or period by it felf. This will be more rea-
dily granted, if it be obferved, that where we
read of the founding of any trumpet, all that oc-
curs between that, and the founding the next
trumpet, is intire by it felf, and peculiar to the
trumpet upon which it commences; there is no
other trumpet founded, till a fucceffion of new
events calls for it. Hence it is that the Vulgar
Latin, as well as the French verfions of this chap-
ter, as has been remarked, begin it thus: After
this I faw an angel, &c. to denote, not only a
fucceffion of vifions, but of time. And if the ac-
counts in this chapter are in order of time, after
thoſe which are given us in the preceding, Where
muſt they commence? Not only after the fall of
antichrift, as defcribed in the 19th chapter, but
after the completion of the fpiritual part of
Chrift's reign, as connected with, and included
în it.
10.) And lastly. The thousand years in this
chapter cannot begin with the fpiritual branch of
Chrift's reign, becauſe the events herein defcrib-
ed, and either effential to, or connected with
the Millennium, are fuch as can fuit no mortal
ftate. Theſe are, the refurrection of the bodies
of the faints, upon the begining of the Millenni
um, their reigning with Chrift during that inter-
val, the living again or raifing of the wicked, the
reft
the Millennium, &c.
203
reft of the dead, upon the clofe of the thousand
years, Satan's being loofed out of his prifon, go-
ing out to deceive the nations, the judgment be-
ing fet, the books opened, and the world judged
according to the things writen in the books:
Theſe are things connected with Chrift's perfo-
nal appearance, or confequent upon it.
Wherefore I conclude, That the Millennium,
according to this account of it, cannot begin with
the ſpiritual branch of Chrift's kingdom, but muſt
be referred to his fecond perfonal coming.
It would be no difficult matter to draw other
reafons of equal force, from the explication of
the millennial ftate, in the two laft chapters, but
till theſe are refuted, the doctrine will have no
occafion for them.
The only queftion which remains to be an-
fwered in this first part of the chapter is,
2
Sixthly, What is meant by the little ſeaſon for
which Satan is to be loofed, after the thoufand
years are expired ?
The anſwer to this will be very eafy and ſhort.
For I think it is fufficiently evident, That as the
time for which Satan fhall be loofed, ftands op-
pofed to the time for which he is to be bound, fo
it is to be compared with it, and meaſured by it.
And therefore, when it is faid, that he fhall be
loofed a little feafon, it is to be underſtood of
fuch a ſpace of time, as is fhort in comparifon of
the thousand years; ftill keeping to our computa-
tion of time, and not reckoning by what it is in
the account of God?.
What precife length of time this fhall be, for
years, months, weeks, or days, will become no
body to inquire. That is lodged as a fecret in
7
? Worthington. Differtat. p. 179.
the
204
An ESSAY on
the divine breaft, and is not to be vainly pried
into by man. It has been fuppofed, That our
Lord will make his fecond appearance in this
world, fome time before the clofe of the fixth
Millennium, and confequently, that the whole
feven thousand years will not be run out when
the Millennium in this chapter expires, and there-
fore that the little feafon for which Satan is to be
loofed after thefe thouſand years are fulfilled, will
be that ſpace of time, which remains to complete
the feventh Millennium. But of what particular
meaſure that is to be, muft remain a fecret till
the ſtate it felf fhall explain it.
All that I have farther to obferve under this
queftion is, That the explication now given,
may eaſily be improved into an additional argument
againſt their ſcheme, who fuppofe the Millenni-
um to begin ſo early as our Lord's refurrection,
the deftruction of Jerufalem, or the reign of Con-
ftantine. For if it be true, that the time for which
Satan fhall be loofed is short, in refpect of the
thousand years for which he is to be bound, it
will follow, that his binding could not fall under
any of the above-mentioned epochas; becauſe, if
we reckon from the firft of them, he muft have
been loofed near feven hundred years, and if
from the lateft, upwards of four hundred, and
that neither of thofe terms can be deemed short,
in reſpect of a thousand years, I fuppofe, will
readily be granted.
Verfes
the Millennium, &c. 205
ED, OPT
Verſes 4, 5, 6.
And I faw thrones, and they that fat upon them,
and judgment was given unto them”: And I
faw the fouls of them that were beheaded for
the witness of Jefus, and for the word of
God, and which had not worshiped the beast,
neither had received his mark upon their fore-
heads, nor in their hands; and they lived and
reigned with Cbrift a thousand years. (But
the rest of the dead lived not again untill the
thousand years were finished) This is the
firft refurrection. Bleffed and holy is he that
hath part in the first refurrection; on fuch
the fecond death hath no power; but they fhall
be priests of God and of Chrift, and ſhall reign
with him a thousand years.
N what has been offered from the fore-
going part of the chapter, we fee in
what manner Satan himſelf is to be
treated by our Lord, upon his fecond
coming; that as his feveral emiffaries
upon earth, particularly the Turk and pope, had
been
I have let this paffage ftand in its ufual place, not becauſe
I do not believe with Staynoe, that it is proleptical, and comes
206
An ESSAY on
been deftroyed before, fo then he, as principal
or chief, is to fuffer in his own perfon. And
now, in the verfes before us, we are brought ac-
quainted with the ftate and condition of the
church, b. e. of all the elect in their raifed, their
immortal ftate, during the reſtraint of Satan for
a thousand years. The peculiar circumftances of
glory which diftinguish this period, are the
revivifcence of the faints, their fiting upon thrones,
and their reigning with Chrift; which ftate is
amplified by the oppofite condition of the wick-
ed, who are ſaid, not to live again till the thous
in moſt naturally after the 6th verfe; but becaufe, confidering
it as a parenthefis (which it certainly is) I apprehend, it may
as well ſtand where it does; being as ferviceable here to repre-
fent the different condition of the wicked, upon the first menti
on of the faints reigning with Chrift, at the clofe of the 4th
verfe, as it would be, were it brought in upon the fecond ac-
count of their reign, or after the fixth verfe. I confefs indeed
(fo little am I of Fleming's mind) that ſhould we remove theſe
words, according to Staynoe, there would be this advantage a-
rifing from it, That inſtead of giving countenance by this means,
as Fleming fears, to Staynoe's notion about the fecond refur-
rection, we ſhould not only have a more obvious argument a-
gainſt that notion, but, likewiſe, at the fame time deſtroy what
he advances for a third refurrection from this context. For by
this removal, I apprehend, it would more readily appear, that
by the reft of the dead, in this verfe, and Gog and Magog in the
8th, we are to underſtand one and the fame body of people.
Suppofing therefore, theſe words were tranfpofed, the text would
read thus: But the rest of the dead lived not again untill the thou
fand years were finished. And when the thousand years are expired,
Satan fhall be loofed out of his prison; and fall go out to deceive the
nations which are in the four quarters of the earth, Gog and Magog,
&c. Now who can we more reaſonably underſtand by Gog and
Magog, in this view of the paffage, that are to be deceived by sa-
tan upon his being loofed, than the rest of the dead, who are to live
again upon the cloſe of the thousand years, that is to fay, at the
very fame time, that Satan is to be releafed? There feems not
only to be a very ftri& connection between theſe accounts, but
the one appears explanatory of the other. See Staynoe's Short
Inquiry, p. 345, &c. And Fleming of the firft Refurrections
8. 64, &fo
fand
the Millennium, &c.
207
fand years fhall be finished; by the exalted de-
nomination which it bears, as being called the
firſt reſurrection; and by the glory and holineſs
of thoſe who ſhare in it, partly in that they are
exempted from the fecond death, and partly, in
that they are openly invefted with the characters
of kings and priefts unto God.
This is a general and eafy view of the paffage,
and appears to be fo clear and full a proof of the
perfonal reign, that the adverfaries of the Mil-
lennium are not a little uneafy about it. Were it
not, fay they, for this, and fome few other paffages,
there must be an end of that doctrine. But happy
enough is it for thoſe who efpoufe the Millenni-
um, that there are, at leaft, fome few texts to
fupport it, fince in the mouth of two or three
witneffes every truth is eſtabliſhed. And, in-
deed, as to this paffage, I am very ready to own,
that it is the ſtrongeſt refuge the Millenaries
have; and that unlefs a fatisfactory account can
be had from it, fo as to keep in a confiftency
with reafon and fcripture, the whole doctrine
muft fall to the ground. Such an account we
are now to look after, and are in great hopes fhall
be able to meet with in going through the fol
lowing heads;
First, We fhall attempt a juft explication of the
refurrection here fpoken of, and called by
way of diftinction, the firft refurrection.
Secondly, Examine the characters of thoſe who
are to partake of this refurrection, or, the
perfons to whom it is proper; faid to be
fuch,
1. As were beheaded for the witnefs of Jefus,
and the word of God.
2. As had not worshiped the beaft, neither his
image, neither received his mark upon their
foreheads, or in their hands.
Thirdly,
208
An ESSAY on
Thirdly, Lay before you the account which is
given of them, after their refurrection; or,
the feveral things which are attributed to
them. As,
1. That they fit upon thrones, and that judg-
ment is given to them.
2. That they live and reign with Chrift.
3. That they are bleffed and holy, which is
expreffed,
1.) Negatively. In that the fecond death has
no power over them. And,
2.) Pofitively. In that they are prieſts of God
and of Chrift, and reign with Chrift a thouſand
years.
Fourthly, Confider the time during which they
are to continue in this bleffed ftate; faid to
be a thouſand years.
Fifthly, Inquire after the feat of this reign, or
the place where the raiſed faints are to re-
fide with Chrift during the thouſand years.
And,
Laftly, Explain the different account which is
here given us of others, as they are called,
1. The reft of the dead. And,
2. As it is declared concerning them, That
they lived not again till the thoufand years were
finiſhed.
First then, We are to attempt a juft explication
of the refurrection here ſpoken of, and called,
by way of diftinction the firft refurrection.
Now, in order to this, it will be very proper
for the reader to know, that this term [the re-
furrection] is ufed fometimes in a literal or pro-
per fenfe, and fometimes in a ſpiritual or figura-
tive.
1. In a figurative fenfe it is applied,
1
{
1) To
the Millennium, &c.
209
1.) To the renewing influences of the Spirit of
God upon the heart, in converfion; every natu-
ral unregenerate man being dead both fpiritually,
as he is devoid of a fpiritual principle, for the
diſcharge of ſpiritual actions, having no fpiritual
fenfations, no fpiritual abilities; and alfo legally,
as he lies under the condemning fentence and
curfe of the law, which denounces death upon
the tranfgreffor: Thus we fay of a perfon under
fentence of death, he is a dead man, becauſe he is
fo in law. Now this being the ſtate of the crea-
ture by nature, a ſtate of ſpiritual death, when
men are delivered from it, when they are faving-
ly wrought upon by the Spirit of God, they are
faid to be quickened, to be made alive, and to be
raifed¹.
2.) This term is figuratively applied to the
church or people of God, where there is any confi-
derable change made in their circumftances; ſuch
as a deliverance from an obfcure, afflicted ftate, to
one that is flouriſhing and glorious. Thus when
God turned the captivity from Babylon, Ezra
calls it a new life, or life from the dead³. And
fo the future reſtoration of the Jews to their own
land, and the glory of their church ftate, when
the Gentiles fhall flow in unto them, is common-
ly reprefented under this metaphor 4. But then,
befides this figurative ufe of the word, there is
likewife,
2. A literal and proper fenfe belonging to it.
That is, it is uſed to exprefs the revivifcence of
the bodies of thoſe who are dead; when thoſe
bodies which lie in the grave fhall be raiſed, and
reunited to their fouls. Of this acceptation of
the word there is no need to produce inſtances.
4 Ezek. xxxvii.
Eph. ii. 1, 5, 6.
5, &c. Rom. xi. 15.
Vol. I.
3 Chap. ix. 8, 9.
P
None
210
An ESSAY on
None who converſe with their bibles, and under-
ftand what they read, can be ſtrangers to this
doctrine, That the bodies of thoſe who fleep in
the duft fhall be raiſed, in order to a reunion
with their fouls, and their living, fo united, for
ever.
text;
There being then this twofold uſe of the word
in fcripture, the one metaphorical or figurative,
the other literal or proper, the great difficulty in
the prefent argument, is to know, which of theſe
two we are to fix upon, as the real defign of the
I mean, whether we are to underſtand it
of a proper, or of a figurative refurrection. Each
fenfe has its advocates, and therefore, before we
can come at proper fatisfaction in this cafe, the
arguments on both fides are to be weighed; and
when this is impartially done, I make no queſti-
on but every unprejudiced perfon will readily a-
gree to thefe feveral things;
1. To fet afide the figurative acceptation of
the word in this place.
2. To own that the refurrection here is literal
or proper. And,
3. That it intends the revivifcence of all the
faints departed before Chriſt's ſecond coming.
1. Let us fee what figurative fenfes are affixed
to this word by authors.
Now I meet with two only, the former of
which is this,
1.) That it intends the refurrection of the fouls
of the faints, when they pass from the death of fin to
the life of grace, and from the life of grace to the
life of glory. For this opinion we are indebted to
Feuardentius; but I imagine it will not require
much conſideration. For, befides that, I think, it
Tum refufcitari dicuntur, cum
tranfeant a peccati morte ad vitam gratiae, et a vita gratiae ad
witam gloriae. Annotat. in loc.
5 His words are thefe
the Millennium, &c.
211
is now given up by all that contend for a figura-
tive refurrection, it is fo ftrangely foreign to the
general defign of the Apocalypfe, that one would
wonder how fuch an interpretation ſhould ever
be thought of. That we have this kind of inter-
pretation in other parts of ſcripture is readily ac-
knowledged, when the grand intention has been
to inftruct in doctrine; but, I apprehend, we
muft very much miſtake the defign of this book,
to look for any thing like this here, when the
apoftle had another argument in purfuit, and in-
ftead of treating of the refurrection of fouls, was
carrying on a prophetical account of the hiftory
of the church.
2.) But the more confiderable interpretation,
and that which generally obtains in our age, is,
That by this firft refurrection we are to under-
ſtand, The refurrection of the cause and intereſt of
Christ upon the calling of the Jews, and fullness of
the Gentiles; that which the church had been ſuffer-
ing for, during the time of antichrift. This is Dr.
Whitby's account of the matter, in his trea-
. tife called The true Millennium . And the learn-
ed Mr. Ridgley appears to be of the fame fenti-
ment, when he fais: I cannot but adhere to their
opinion, who think that these words are to be taken
in a metaphorical fenfe, and then they who were
beheaded for the witnefs of Jefus, viz. the mar-
tyrs, fhall live when Chrift's ſpiritual reign begins,
that is, the cause for which they fuffered martyrdom
fhall be revived: This, adds he, is fuppofed to have
been in a languishing and dying condition, during
the reign of antichrift, and, towards the clofe there-
of, to be at the lowest ebb, and, as it were, dead ;
I fay, this fhall be revived, these martyrs ball, as
it were, live again, not in their own perfons, but in
their fucceffors, who efpoufe the fame caufe".
§
Chap. ii. p. 723.7 Body of Divinity, P₁475.
P 2
Now &
212
An ESSAY on
Now, if it can be fhewn, that this account of
the first refurrection is inconclufive, nothing, that I
am aware of, can ſtand in the way of the literal
ſenſe; and this, I apprehend, may be done upon
feveral fubftantial arguments.
$
It will be obſerved, that the reafon which theſe
gentlemen go upon, in fixing this fenfe to the
first refurrection, is a correfpondence which they
apprehend between the accounts, which the pro-
phets give us of the future converfion of the Jew-
ifb nation, and the Millennium or refurrection fpok-
en of by St. John; from whence they conclude,
That becauſe the Jewish prophets reprefent the
future glory of that people, and the gofpel church
in general, under the notion of a refurrection,
and St. John makes ufe of the fame defcription
or term, in this 20th chapter, therefore the firſt
refurrection here, muſt be the fame with the re-
furrection ſpoken of by thofe prophets. To which
we anſwer:
(1.) That we are not a little furprized, that
gentlemen of learning and critical judgment,
fhould be able to obferve no difference between a
revivifcence, a living again, and life from the dead,
as applied to the Jews; and the first refurrection,
and a living and reigning with Chrift [connected
with that refurrection] mentioned by St. John.
I confefs there would be an unanfwerable ſtrength
in this way of refoning, could they point us to
any one place, where the future converfion and
glory of the Jews is exprefly called The first refur-
rection: But while the Jewish prophets only uſe
the metaphor of a refurrection at large, without
any ſuch particular note of diſtinction and emi-
nence, as St. John fixes upon it, by faying, The
Is there not a very great diffimilitude and difproportion be-
tween a bare ανάςασις and ἡ ἀνάςασις ή πρώτη, and between 3
Gngle έζησαν and ἔζησαν καὶ ἐβασίλευσαν μετὰ τοῦ Κρισοῦ?
8
firft
the Millennium, &c.
213
firft refurrection; I muft believe, if there are any
different ideas belonging to different expreffions,
that one and the fame event cannot be deſcribed
here and in the prophets.
Befides, if the first refurrection must be applied
to the Jews, does it not ſeem more natural to
explain it of their firſt converfion, when God fe-
parated them from the reft of the nations of the
earth? But this account will not do here, becauſe
thefe writers own, that the firſt reſurrection refers
to fomething yet unaccompliſhed: But what is
yet to be fulfilled concerning them, is ſo far from
being called the first refurrection, that it is defcrib-
ed by God's feting his hand a fecond time to the
work'.
Again, it is very manifeft to every obferving
reader, That the future ſtate of the Jews is not
fuch a confiderable part of the Revelation as fome
would make us believe. They are taken notice
of, indeed, in the 19th chapter, and in the lower
fenſe of thoſe words, in the preparation and mar-
riage of the lamb's wife; yet there, not without
regard to the Gentiles, who are to have a joint in-
tereft in the happineſs and glory of that ftate,
which is to follow the deftruction of Turk and
pope; but as to particulars and inlargements in
their hiftory, thofe are fuppreffed, for a reafon
before given, namely, that thofe things were al-
readly done by their own prophets. And there-
fore, if we would fee them in the full glory of
their future reſtoration, let us go to the Jewish
prophets for it, particularly what Ezekiel relates
9 Ifai. xi. II.
in
I knów Dr. Whitby is not only for
explaining the firft refurrection by the refurrection, &c. taken no-
tice of by the Jewish prophets, but, in fhort, almoſt all that we
find in theſe three laft chapters of the Revelation in the fame way.
And would have us believe, becauſe there happens to be the
fame words in both places, b. 2. in the prophets and the Revela-
P 3
tion.
214
An ESSAY on
in his 37th chapter, and from the 40th chapter
to the end; which accounts, I apprehend, may
be proved upon good reafons, not to have been
yet fulfilled, and to be defigned to reprefent the
glory of that nation, upon their future return to
the land of Canaan, and converfion to Chriſtianity.
tion, that therefore they muft intend one and the fame event.
See ſeveral inſtances of this kind, in his 2d chapter, 3d §. Now
I am very willing to own, that the prophets (whom the doc
tor quotes) do, in their accounts, refer to the future converſion
and glory of the Jews, in conjunction with the Gentiles; but
the meeting with fuch expreffions in the Revelation, as are exact-
ly the fame with thofe in the prophets, will never make me be-
lieve that St. John (or the holy Ghoft by him) had no farther
view in what he here delivers, than the prophets had in thoſe
defcriptions. My reafon for it is, becauſe if we ſhould allow
this method of interpretation, we muſt at once give up the pro-
feffed defign of this book, and ſhall deftroy all the order which
there is in the ſeveral prophetical vifions. For was the doctor's
fcheme true, it would follow, that the Revelation, inſtead of
giving us the hiftory of the church, from the eſtabliſhment of
the gofpel, to the confummation of all things, would indeed
break off with the converfion of the Jews, go no farther than
their ſpiritual glory, together with the Gentiles. For it is to be
obferved, that the doctor all along throws in the moſt exalted
defcriptions which we have in theſe three laft chapters, into his
account about the Jews. As though this were the centre of Re-
velation, and there was no glory belonging to Chriſt, as Me-
diator, or to his church worth taking notice of, after the
converfion of the Jews. I very much rejoice in the profpect of
that glorious event, but, that prophecy fhould cloſe here, is
to me very unaccountable. And, I perfwade my felf, had the
doctor either underſtood or attended the general argument of the
Revelation, he would never have ſampled texts after this manner,
and have paralleled prophecies, which have very different ob
jects, and very different periods of accompliſhment.
The neareſt approaches that I can yet make towards the doc-
tor's fentiment in thefe things, is, that probably thofe fcriptures
in the Revelation which appear to tally fo much in expreffions
with thoſe in the prophets, may admit of a double interpretati-
on; may in a lower fenfe be accommodated to the fpiritual part
of Chrift's reign, and yet in a higher, may ftri&tly belong to the
perfonal. Which double reference of fcripture is not unuſual.
But becauſe they may be interpreted of an inferior fcene, let us
not therefore wreft them from that which is more noble.
And
the Millennium, &c.
215
And yet farther, to conclude this head, there
is another inconvenience which this interpretati-
on labours under, which is, That in order to
fupport it, 'twill be neceffary, that the advo-
cates for it produce us an inſtance of another re-
furrection of the like nature, a fecond refurrecti-
on of this fort; becaufe it is very evident, that
this refurrection, the first refurrection, as it is in
the original, is mentioned in direct oppofition to,
or diftinction from fome other which is to fol-
low.
(2.) The first refurrection cannot be figurative,
becauſe fuch an account will not comport with
the characters of the perfons who are to fhare in
it. What the text fais of them is this, That they
were fuch as had been beheaded for the witness of
Jefus, and for the word of God, and which had not
worshiped the beast, neither his image, neither had
received his mark. Hence therefore, I conclude,
if there be any meaning in words, that the per-
fons who are to partake of this firſt reſurrection,
muſt be fuch as had really exifted during the
reign of antichrift, either in the more proper, or
more large uſe of that term, but, before the first
refurrection takes place, were departed this life.
It is a very odd turn which Dr. Whitby has upon
this, when he fais: That this ftate fhall be the
church of martyrs, and of those who had not receiv
ed the mark of the beast, because of their [h. e. the
fucceffors of thefe martyrs] intire freedom from
all the doctrines and practices of the antichriftian
church, and because the spirit and purity of the times
of the primitive martyrs fhall return. They muft
be much quicker fighted than I pretend to be,
who can fee any force in this reafoning, or any
confiftency in it, with the account which the
apoſtle gives us of the perfons, who are the fub-
jects of this refurrection. For it is impoffible for
Р 4
me
216
An ESSAY on
me to imagine, how it can be faid, that fuch
who are to rife, or come into being (according
to the doctor) after the reign of antichrift is
concluded, fhould be anſwerable to thofe, in St.
John's ftile, who had been beheaded for the caufe
of Chrift, and bad not worshiped the beast. How
can fuch be faid to fuffer from antichrift, or not
to receive his mark, when (by the doctor's con-
fent) there is no fuch creature as antichrift in be-
ing, at the time that thefe perfons fhall live in
the body, and confequently, when they can be
2 Mede has fallen into a very peculiar interpretation of this
ſecond branch of the defcription; and Dr. Whitby does not fail
to quote him, as making ftrongly for his purpoſe. His words
are thefe Under the fecond fort of those reigners, I would in a par-
ticular respect understand the nation of the Jews, then converted to
the faith of Chrift, who coming in towards the end of the day, may
above all others be faid to be those who had not worshiped the
beaft, &c. We cannot deny but that this character, taken fe-
parately, may truly enough be applied to the Jews who fhall
hereafter be converted; that is to fay, 'twill be undeniably
certain, that they will be fuch as never worshiped the papal an-
tichrift: But what evidence is there to fuppofe, that theſe are the
perfons defigned here? Let us first compare this with Mede's ac-
count of the refurrection of the martyrs, which we have in the for-
mer branch of the defcription, and which he himſelf allows
to be literal; then let it be confidered, that the first refurrection
is common to the characters of all here mentioned; and laftly,
that there will be perfons, even during the reign of antichrift,
Strictly speaking, who though they fhall not fuffer martyrdom
in the caufe of Chrift, will yet be kept from the errors and cor-
ruptions of the church of Rome: I fay, let theſe things be put to-
gether, and I am much mistaken if we muft not drop the con-
verted Jews, and fix this part of the defcription elfewhere;
and that for this additional reafon, That this text is a character
of perfons who had eſpouſed the intereſt of Chriſt, and not an
account of perfons that ſhould embrace it. When it is faid,
that they had been beheaded for the witness of Fefus, and bad not wor-
hiped the beast, the very expreffions fuggeft, that they and anti-
chrift were exifting together, and that it is now their honour, as
It was before a mark of diftinction upon them, that they had not
ell in with the corrupt part of the world. Which indeed is it
felf a good argument againſt a metaphorical refurrect on.
un-
the Millennium, &c.
217
under no difficulties, expofed to no temptations
upon this account? On the contrary, is it not
abundantly plain, if we will keep to the fair and
natural repreſentation of things in this paffage,
That the perfons who are to fhare in this refur-
rection ſtate are fuch (fome of them at leaft) as
had lived during the reign of antichrift properly
fpeaking, and all of them (let it be in what age
of the world it will) when there has been the fpi-
rit of antichriſt at work, either more openly or
covertly? And that as they are perfons who had
been fo far diftinguiſhed by grace here, as not to
fall into the corruptions of antichriftianifm in
this world, fo they fhould likewife be diſtinguiſh-
ed by having part in the firft refurrection, in the
world to come? Now if this be a juft reprefen-
tation of the perfons concerned in the firft refur-
rection, as I humbly apprehend it is, becauſe the
genuine, natural view of the text; it will effectu-
ally overthrow the notion of a figurative refurrec-
tion, and prove that the converfion of the Jews
and fullness of the Gentiles, is not the true Millen-
nium, the first refurrection of St. John.
(3.) Becauſe the event here contended for, and
affixt to the first refurrection, has been already de-
ſcribed in ſome preceding parts of the Revelation.
It is twice mentioned in the 11th chapter, firſt
by the afcenfion of the witneſſes: For their refur-
rection will not carry us thus far by it felf, though
confidered in connexion with their afcenfion, it
may probably be a prefage of it. And then by
the kingdoms of this world becoming the kingdoms of
our Lord, and of his Christ. Nay more than
this, the fame fact is again taken notice of, tho'
under other figures, in the 19th chapter, where
we meet with the joint acclamations of Jews and
3 Ver. 12.
← Ver. 15.
Gen-
218
An ESSAY on
Gentiles for the deftruction of Babylon, and are
told, that the marriage of the lamb was come, and
that his wife had made her ſelf ready. Now from
hence I argue thus, That if this figurative refur-
rection has been already fully and fufficiently ac-
counted for, and it is not only neceffary that the
hiſtory ſhould procede, but, as we have before
proved, this chapter opens with a fucceffion of
new events; then there is fo little ground to fup-
pofe, that this argument is again reaffumed in
the 20th chapter, and defigned by the firft refur
rection, that there is all imaginable reafon to bes
lieve the contrary; not only becauſe fuch a repe-
tition is needlefs, and wholly unuſual in the Re-
velation, but becaufe, otherwife the hiftory would
not be carried on, whereas it undoubtedly is;
the Holy Ghoſt haftening to the centre of things,
and that which is the grand catastrophe of this
drama, namely, Chrift's univerfal triumph over
all his, and the church's enemies, not only in-
ftrumental but principal: The fubject of this and
the two laſt chapters. And this, I hope, will be
efteemed a fatisfactory anfwer to that queftion,
Why may we not understand the refurrection, in the
chapter we are now confidering, as taken in the fame
fenfe, with that in the 11th? But,
(4.) Laftly, We cannot admit this account of
the firft refurrection, becauſe that refurrection
which is really figurative, and is the very thing
thefe authors contend for, I mean the converfion
of the Jews, and wonderful acceffion of the Gen-
tiles to them, appears to be an event belonging
to another period, or to take place upon a very
different occafion from that refurrection which is
here called The firft. For inftance, that figura-
tive refurrection is to come to pafs upon the de-
Mr. Ridgley, Ibid. p. 475.
• Ver. I
7.
ftroying
the Millennium, &c.
219
ftroying of Satan's inftruments, but this in the
20th chapter, upon the binding of Satan himſelf.
The refurrection of the caufe of Chrift will be
when Turk and pope are extinguiſhed, and that
will come to pafs at the battle at Armageddon ;
but the refurrection here ſpoken of, is that which
is to take place upon the abfolute confinement of
the dragon, h. e. Satan in his own perfon. For
as we may very reaſonably expect fome account
of the deftruction of the principal, as well as
his agents in this book, fo, I think, we have be-
fore fufficiently proved, that this is the account
which the prophet here lais before us. And if
fo, the refurrection which is to be upon the
downfall of Turk and pope can never be reconciled,
and therefore ought not to be confounded, with
the refurrection that is to follow upon Satan's
binding.
on.
2. Our next work is to fee, what evidence
we have for the literal ſenſe of the firft refurrecti-
Now I cannot enter upon this, without put-
ing the reader in mind of what was before obſerv-
ed, as a ſtanding maxim with expofitors in things
of this nature, which is, Never to fix a myftical
or figurative fenfe on any portion of fcripture,
where there is not an abfolute neceffity for it,
either from the words themſelves or the context;
but on the contrary, always to keep cloſe to the
literal interpretation, where the paffage will bear
it, even though a fpiritual fenfe (which happens
in fome cafes) may likewife be included. And
I the rather take the liberty of this repetition,
becauſe I find, that this eſtabliſhed principle had
fo much weight upon Mede, as to force him, con-
trary to his inclination, into the literal meaning
of this place. His words are fo remarkable, that
I cannot but think they deferve tranfcribing:
Thus I yet admit the firft refurrection to be corpo-
1
ral
220.
An ESSAY on
ral as well as the fecond, though, I confess, I have
much ſtriven against it; and if the text would ad-
mit another fenfe lefs free of paradox, I bad yet ra-
ther liften unto it; but I find it not 7. Agreeable
to this he fais, in his fecond letter to Dr. Med-
dus: Tet afterward more feriously confidering and
weighing all things, I find no ground or footing for
any ſenſe but the literal. And after Mede had
expreffed himſelf thus fully upon this head, I
cannot fufficiently admire, how Dr. Whitby could
fo far impofe upon himſelf as to imagine, that his
opinion concerning the future converfion of the
Jews, was parallel with the account which Mede
here gives us of the first refurrection. This is
not mentioned with a defign to prepoffefs the
reader in favour of this notion, notwithſtanding
it has the authority of a perfon, fo confiderable
for piety and critical knowledge in the fcriptures;
but only to let him fee, that the ſtrongeſt preju-
dices muft yield to the fuperior evidence of
truth.
But I fhall now procede to draw out fuch ar-
guments as, I conceive, eſtabliſh the literal fenfe
of the first refurrection. And,
1.) The firſt reafon for this fenfe is included
in the very terms themſelves, as they lie in the
original; the very words by which this refurrec-
tion is defcribed, are a fufficient proof, that it is
literal, and not figurative. For it is not only
ftiled The refurrection [even] the first; but more
emphatically faid of it, This is the refurrection
[even] the first. Now, I would defire to know,
how a proper, literal refurrection must be expref-
fed, if theſe words will not do it? Was fuch a
* B. iv. p. 770:
9 Treatife of The true
ή ανάςασις ή πρώτη, ver. 5, 6.
Zy
7 B. iii. p. 604.
Millennium, p. 729.
Τη ή ανάςασις ή πρώτη, ver. 5.
repe-
the Millennium, &c.
221
repetition of the article, fuch an uſe of the de-
monſtrative eſpecially, ever known, without a pe-
culiar eminence and diftinction; fo as to ſettle
the idea of the thing it is affixed to, and tie down
the meaning to fome precife object? Nay, fuffer
me to ask yet this farther, Were thefe words, the
firft, ever applied to any refurrection but that
which is literal and proper? It has been the un-
happineſs of thofe, who have laboured to under-
ftand this phraſe in a figurative fenfe (whether
through ignorance or wilfully, let others deter-
mine) to drop this diftinguishing term, the firft,
and explain the whole by a part only. The first
refurrection, with them, has meant no more than
a refurrection or a revivifcence. But I think there
would foon be an end of all commerce in lan-
guage, if the value of expreffions was left at this
uncertainty, and we were at our liberty to take
the ftricteft terms in the loofeft and moſt inde-
terminate fenfe. But if a refurrection and the re-
furrection is one and the fame thing in fcripture,
why do they not produce fome parallel texts ?
Why do we not fee the chapter and verſe where
regeneration or converfion in general, or the
future converfion of the Jews in particular, is
called, in fo many words, The firft refurrection?
Nay more (for that will hardly do) where, after
the prophetical account of this event, it is added,
by way of diftinction and emphafis, This is the
refurrection, the first refurrection? For truly, as
to what Dr. Whitby offers on this argument, I
muſt needs fay (yet no body pays a greater defe-
rence to his learning) that he feems to me, on-
ly to have bewildered himfelf, and puzzled one
of the plaineft texts in the bible. I therefore
prefume to offer it, as my firft reafon for the li-
teral fenfe of this paffage, That the very terms
themfelves fix us to this meaning. And leaft the
phra-
222
An ESSAY on
phrafeology, which is very particular, fhould not,
even yet, be fufficiently plain to an English read-
er, it will be allowed me to obferve, That the
force of the expreffion is to be come at thus:
Ask the question, What refurrection is this? The
anfwer, in the words of the text, is, This is the
refurrection [even] the first. Which not only
fuggefts the certainty of a refurrection, or future
revivifcence of the dead, but an order in the re-
furrection; that there are two refurrections,
the first, and the fecond, and confequently, that
fome are to have a precedency to others in riſing
from the grave, which precedency belongs to
thoſe who have part in the first refurrection.
2.) The oppofition which there is between the
reft of the dead, ver. 5. and thoſe concerned in
the first refurrection, prove it to be literal. For
who are thoſe rest of the dead? Not the fame
with the remnant in the 19th chapter; for they
were flain with the fword of Chrift's mouth, b. e.
were really or profeffedly converted by the gofpel
in the hand of the Spirit: But the whole body of
the wicked, or the fynagogue of Satan, fais Dr.
Whitby. Very well, In what fenfe then do they
live again? Why not in Dr Whitby's, h. e. in a
figurative fenfe, becaufe they are not the perfons
he fuppofes them, I mean, not the reft, or rem
nant in the 19th chapter, but the fynagogue of Sa-
tan, Gog and Magog. What follows? If neither
thoſe fame perfons, nor dead in the fame fenfe,
What remains but that they were naturally dead?
And if theſe are naturally dead, it follows, that
thoſe whom they ftand oppofed to, were dead in
the fame fenfe, and confequently live again be-
4 See Treatife of
3 Ver. 21. This Dr. Whitby fuppofes, and could he prove,
would fuccede for a figurative refurre&tion.
The true Millennium, p. 731. $ Ibid.
fore
the Millennium, &c.
223
fore the thouſand years, in the fame way that
they fhall live after them, b. e. literally or pro-
perly.
And by this account, all that propriety or con-
fiftency between the branches of the fubject,
which Mede, as Dr. Whitby obferves, contends
for, is effectually preferved. Though the doctor
has moft wretchedly perverted Mede's fenfe; for
what Mede makes an argument in proof of a lite-
ral refurrection, Whitby would have us believe,
Mede ufes as an objection against it.
Mede's
words at length are thefe: " However the word
refurrection, by it felf might feem ambiguous, yet
in a fentence compofed in this manner [viz. of
the dead, those which were beheaded for the witneſs
of Jefus, &c. lived again when the thousand years
began; but the rest of the dead lived not again till
the thousand years were ended] it would be a moſt
harſh and violent interpretation to fay, that [dead]
and confequently [living again from the dead]
ſhould not, utrobique (in both places) be taken
in the fame meaning: For ſuch a ſpeech in or-
dinary conſtruction implies, That fome of the dead
lived again, in the begining of the thouſand years,
in that fenſe the reſt ſhould live again at the end
of the thouſand years; and e contra (on the con-
trary) in what manner the rest of the dead fhould
live again at the end of the thouſand years, in
that manner thofe who were beheaded for Jefus,
lived again at the begining of the thouſand years;
which living again of thofe fome, is called The first
refurrection ? 2 Thus far he. Whereas the doc-
tor really alters the fubject. For fuppofing the
remnant in the 19th chapter, and the rest of the
dead in the 20th, to be the fame perfons (the
contrary of which has been proved) and confe-
7 Ubi fupra,
6
• B. iv. p. 771.
7
quently,
224
An ESSAY on
quently, that as thofe in the 19th chapter, were
ain metaphorically, fo that the living again in the
20th (as belonging to the fame perfons) muft
likewife be underſtood in a metaphorical fenfe;
he not only confounds different fubjects, and fo
alters that in our text, but by fuppofing them op-
pofed to thofe who were beheaded for Chrift (as
the rest of the dead in the 20th chapter certainly
are) infers a very wrong conclufion, as to the
fenfe in which the dead are faid to live, upon the
begining of the thoufand years, namely, that it
is figurative, becaufe the dead in the 19th chap-
ter, were flain in that fenfe; which, as we ob-
ferved before, cannot be juft, becauſe the rest of
the dead who are faid to live again, at the clofe
of the thouſand years, not being the ſame with
thoſe in the preceding chapter, do not live again
in a figurative but in a natural or proper fenfe.
3.) There are feveral obfervables in the viſion
it felf, which St. John here reprefents, that give
in their evidence for the literal fenfe of the first
refurrection. As,
(1.) St. John tells us that he faw the fouls of
them that were, or had been beheaded for the wit-
nefs of Jefus, and which had not worshiped the
beaft, &c. Now, as this is a defcriptive charac-
ter of the perfons, who are to partake of the firſt
refurrection, fo it not only intimates (as we ob-
ferved before) that they were contemporary, or
exiſting together with antichriftianifm; but like-
wife that, during their natural lives, they had
come under a fpiritual refurrection.
Unleſs we
fuppofe this, we ſhall never be able to give any
fatisfactory account, either as to their fufferings
for Chrift, or their not receiving the mark of the
beaft; for theſe are plainly the criteria of true
chriſtians. And if the perfons who are to ſhare
in this refurrection, muft come up to this charac-
ter,
the Millennium, &c.
225
ter, muſt be ſuch as had been diftinguiſhed by
their avowing the cauſe of Chrift, and fuffering
for his fake, it not only cuts off the reference of
the first refurrection to the future recovery of the
Jews, who, even upon their converfion, can
make no pretence to fuch a character, but alfo
proves, that it is not to be taken in a figurative,
but in a literal fenfe. Becauſe thoſe who are the
fubjects of this refurrection, muſt have been fpi-
ritually raiſed, h. e. converted to Chrift, before
they could do or fuffer thofe things, which form
their character in this defcription, and give them
a right to an intereft in the first refurrection. In
fhort, From hence it appears, that a fpiritual re
furrection must neceffarily precede the first refurrec-
tion here mentioned, the conclufion from which
cannot but confiderably favour this argument.
1
(2.) The prophet farther acquaints us, That
he faw the fouls of them who were beheaded for
the witneſs of Jefus, &c. Obferve the account
is perſonal and not relative, of men themſelves who
had appeared for Chrift, and not of the caufe or
intereft efpoufed by them. The fouls of them: Here
the inquiry will be, What are we to underſtand
by the word foul? Dr. Whitby tells us that the
word fux, rendered foul, occurs fix times in this
book, this place excepted; and that in all theſe
places, it fignifics either the foul in feparation, or
diftinction from the body, or the living-foul, b. e.
animal life. The doctor is fo frequently miſtak-
en in this controverfy, that I hope it will be no
furprize upon the reader, if he fhould not happen
to prove, what is here fo roundly afferted.
That the word x does fometimes fignify the
living-foul or animal life, I readily allow, particu-
larly, as the doctor obferves, where it is faid, The
third part of the creatures, which were in the fea,
Chap. 3. p. 730.
Vol. I.
୧
and
226
An ESSAY on
,
and had life died. And thus the word is
rendered, and very properly, in our tranflation,
when this teftimony is given concerning the fuf-
fering faints, That they loved not their lives unto
the death'.
But, I apprehend, the doctor is wrong when
he gives this account of the words in the text fol-
lowing: And every living foul died in the fea 4.
For as this text is parallel to the first mentioned
above, fo it looks to me, as if what bore the
name of nrique, creature, there, is here expreffed
by ux; and therefore, as there, to fignify that
they were living creatures, it is added, ra exorta
exas, fo to anſwer the fame purpoſe Coa, liv-
ing, is fubjoined in this place. If ux here fig-
nified the living-foul, or animal life, by it felf,
what need would there be to add the word living
It therefore, as I apprehend, looks rather as if
Jux, in this place, intended no more than the
body or creature, and that Casa, living, ſtood in
oppofition to it, to intimate the foul, or principle
of animal life. However, certain it is, that both
words must be kept together to make up the no-
tion of a living creature, and therefore that fuxi
does not include the idea of animal life by it felf,
as the doctor contends. From whence it will very
naturally follow, that every living foul here, fig-
nifies nothing lefs than every living creature, and
that the terms are not defigned to reprefent the
animal life feparately, but the whole perfon, con-
fifting of a body and a living ſoul. And thus Ga-
taker underſtands the text, when he fais, that
every living fout is put [pre animante quovis] for
every thing that has life".
We meet with this word again in the 18th
chapter, where, among the other merchandize
* Κτίσματα τὰ ἔχοντα ψυχάς.
£gãoα Juxi (ãoα Rev. xvi. 3.
Μάσα ψυχή ζώσα *
1
5
2
Rev. viii. 9. 3 Rev. xii. rt.
De ftylo N. T.c. x. p. 106.
Of
the Millennium, &c.
227
of the church of Rome, mention is made of flaves
[bodies] and fouls of men'. Here I am inclin-
ed to think that ex properly fignifies the foul,
in diſtinction and feparation from the body. The
church of Rome traffics much with mankind, not
only while in the body, but alfo when dead.
The former branch of their trade is intended by
flaves or bodies, a great part of the prieft's work
being to delude men into their communion, and
bring them under their fpiritual tyranny. The
other branch is reprefented by the fouls of men,
which they chaffer for by their maffes, and
make gain of, under pretence of praying them
out of purgatory. And I will not difpute whe-
ther the word may not intend the foul in diftinc-
tion from the body, in the following verfe",
where we have thefe expreffions: And the fruits
that thy foul lusted after. Though if we fhould
underſtand it of the affections or inordinate defires
of the mind, acting through the fleſh or body, I
do not fee but it would be a very good fenfe, if
not the more proper.
Thus, out of five texts, which we have now
examined, I do not fee we can be certain, that
Jux fignifies the foul in diftinction or Separation
from the body (which is the fenfe the doctor pleads
for) in any of the places, except one.
As to the other paffage, St. John uſes the word
when he tell us, that he faw under the altar the
fouls of them that were flain for the word of God ¹.
I think we muft offer violence to our reafon, to
fuppofe, the prophet means that he faw the real
fouls of thofe who were to ſuffer under the pagan
• Σωμάτων. 7 Ψυχὰς ἀνθρώπων, ver. 13. 8 The Greeks
ufe the word oua, body, for the whole perfon, efpecially when
thev fpeak of flaves. Thus Demofthenes: Tempers yσQUR TWO
πλήθΘ, και χρημάτων πρόσοδοι, καὶ τῆς ἄλλης κατασκοπ; άφθο
vic, Phillip. 3.
9 Rev. xviii. 14,
Ibid. vi. 9.
em-
228
An ESSAY on
emperors; nor do I fee what room there is to
conclude, that St. John ufes the word to fignify
the foul in diftinction or feparation from the body. I
imagine, the very nature of the reprefentation
which is here made, ftands as a fufficient argument
againſt that. This vifion was defigned to give St.
John a difcovery of the deaths of the primitive
martyrs. Accordingly they are reprefented as fo
many victims, lying, like the facrificed beafts,
at the foot of the altar. Now, in this view of
the place, whether is it moſt reaſonable to think,
that, if the word is not to include the whole per-
fon, it intends the body, or the foul? Where is
it that the fouls of thoſe go, who die in or for the
Lord? Certainly to heaven, in the very article,
the very moment of death; while their bodies,
to furnish out a reprefentation of their martyr-
dom, may very juftly be faid to lie at the foot of
the altar, and cry to the Lord, as fo many fa-
crifices, for vengeance. So that in this light,
the word would moft naturally fignify the body,
and not the foul. And this is a fenfe in which it
is frequently uſed both by facred and profane
writers. But I am far from infifting on this ac-
ceptation of the word, being rather of opinion,
That by fouls here, we are to underſtand the per-
fons themfelves, as made up of foul and body. For
we are to confider, that all this was a vifion on-
ly, fo that the prophet did not fee either the bo-
dies or fouls of thefe martyrs in their real exiſt-
ence, but only in a figure, or by reprefenta-
tion.
And xix. 28.
2 Thus WBJ N00, defiled by a foul, fignified, one defiled
by the touch of a dead body. See Levit. xxii. 4.
And xxi. I, II. Numb. vi. 6. Deut. xiv. 1, &c. So the
Greeks ; Ου γάρ θάπζομεν τὰς ψυχὰς ἐν τοῖς μνημείοις, Epiph.
in ancorat. S. 87. And Virgil, fpeaking of Polydorus's interment,
Yais: Animamque fepulchro condimus. Aeneid.
}
3.
And
the Millennium, &c.
229
And what objection can there be againſt this
fenfe of the word here in our text? I have obfer-
ved, indeed, that fux is uſed, not only by pro-
fane authors, but in feveral places of fcripture,
for the carcass, or a dead body; but as I find no
fuch uſe of it in this book, nor can apprehend
how ſuch an explication will comport with the
defign of this place, I plead not in the leaft for
it. In this therefore I difpute not with the doc-
tor. But what I contend for is, That the word
here is to be understood of the whole perfon.
St. John, I apprehend, had a reprefentation of
the perfons, who fhould fuffer for Chrift, or other
wife efpouſe his caufe during antichriftianifm,
as living again upon the begining of the Millenni-
um. And how their fouls and bodies fhould come
together unlefs the Lord brings the one from
heaven, and raiſes the other from the duft, and
fo reunites them to each other (which makes up
the proper notion of a refurrection) I cannot
conceive.
Now there are feveral reafons which I have tò
offer for this fenfe of the word fux, why I un-
derſtand it of the whole perfori, and not of the
body or foul. As,
1. Becauſe it is a common ufe of the word,
both with facred and profane writers.
That the Romans expreffed the whole perfon
by this word, appears from thefe Lines of Papi
nius :
Animafque a ftirpe recentes
Abripere altricum gremiis, morfuque cruento
Devefci³.
In prima Thebaid.
૦૩
Ånd
230
An ESSAY on
And fo Juvenal:
Claras quibus abftulit urbi
Illuftrefque animas impune et vindice nullo4.
The Greeks have the fame ufe of the word.
Thus Ariftophanes :
Ψυχῶν σοφῶν τοῦτ᾽ ἐπὶ φροντιςήριον 5.
Euripides alfo ufes the word in this ſenſe:
Η τὶς ταλαίνης τῆς ἐμῆς ψυχῆς φονεύς .
And others of their writers.
But this way of ſpeaking feems familiar with
the Hebrews, eſpecially the penmen of fcripture;
with whom it is common to denominate the
whole perfon from that part which is more no-
ble, namely the foul. Thus among the reft of
Abraham's fubftance, are reckoned the fouls that
he had gotten in Haran'. And fo concerning
Facob's children by Leah, it is faid: All the fouls
of his fons and his daughters, were thirty and
three s.
And this fenfe of the word frequently occurs
in the New Teftament. For instance, in that exhor-
tation: Let every foul be ſubject to the higher pow-
ers". So in the Acts: Every foul that will not
bear that prophet, fhall be destroyed from among the
people. Again, fpeaking of the apoftle's minif
try, &c. it is faid: Fear came upon every foul *.
4 Satyr 4. See Satyr 10. where he ufes the fame word,
Speaking of Hannibal. Cicero likewife has an inftance of this
kind, in one of his letters: Vos, meae chariffimae animae, quanı
5 Nubes, v. 94.
faepiffime ad me fcribite. L. 14. Ep. 14.
Hercul. Fur. v. 451. And Helen. v. 15.
πᾶσαν ψυχὴν ἣν ἐκτήσαντο. LXX.
alfo ver. 27.
iii. 23.
Exod. i. 5, &c.
A&ts ii. 43
9
$
7
Gen. xii. f.
Gen. xlvi. 14. See
Rom. xiii. 1.
1 Chap.
And
the Millennium, &c.
231
And the like may be obferved in many other
places ³.
3
Now as this appears to be fo common a uſe of
the word fox, both with the Roman and Greek
writers, but eſpecially with the Hebrews, and that
in the oracles of truth, fure it may be of fome
weight to incline us to this fenfe of the word in
the paffage before us: Efpecially when we confi-
der how much the Revelation is wrote, not only
upon the plan of the Old Teftament, but in the
ftyle and phrafeology of the antient Hebrews.
But then farther;
[2.] It appears to me, that by fouls here, we
are to underſtand the perfons of the faints, be-
caufe, when thefe fouls were beheaded for the
teftimony of Jefus, they were fouls in union with
their bodies, for the foul in a proper fenfe can-
not be beheaded; and if fo, there is the higheft
reaſon to fuppofe, that the fame fouls, when
they come to live and reign with Chrift, are to
be confidered in the fame union, becauſe it is
équal only, that they who fuffered together for
Chrift, fhould likewife live and reign with him.
[3.] My laft reafon for this, is, becaufe, hava
ing had fufficient evidence already, that the per-
fons who are to have part in the first refurrection,
are fuch as had been fpiritually raiſed, before
they fuffered for Chrift, it would be highly ab-
furd to fuppofc, that they ſhould rife to the fame
life again at the begining of the thousand years.
Becaufe, though they loft their natural lives in
being beheaded, yet not that life which was
founded in their union to Chrift. And if a fpi-
ritual life be excluded by this means, to what
can we refer the life in our text, unlefs to that
which fhall follow upon the refurrection of the
* Afts il. 41. and chap. vii. 14. and I Pet. ii. 20, &.
Q +
faints.
232
An ESSAT on
faints? And certain it is, that their bodies, as
foon as raiſed, fhall be reunited to their fouls,
and fo the whole man be at once completed.
Thus I have given the reader fuch reafons as
have induced me to take the word foul for the
whole perfon. I hope I have fucceded in the ar-
gument, if not, I have this material objection a-
gainst Dr. Whitby's account, that fhould the term
Jux, be underſtood of the foul in feparation or
diftinction from the body, I cannot fee, how it
would anſwer the end propofed, in his view of
the argument. For not to fay, how abfurd it is
to apply the reftauration of life to an immortal
fpirit, or to talk of a foul's living again, confider-
ed in diſtinction from the body; could this be
got over, which it cannot, what has the living
again of the fouls of the faints to do with the re-
furrection of the cauſe or intereft of Chrift? I
fay the fouls; for if we underſtand that term of
the foul it felf, in feparation from the body in one.
place, we muſt alfo do it in another; if it is pro-
per in one branch of the fubject, it muſt be fo
throughout ". Well (I muſt repeat it) what has
the living of thefe fouls to do with the refurrection
of the Redeemer's intereft? Or, how comes it
about that this fhould be an emblem of fuch a
ftate? What confiftency is there between theſe
things as the fign and the fubftance? I profefs,
to me it appears perfectly unaccountable, perfect-
ly unnatural and diftorted. Have we any fuch
4
4 Whereas in the doctor's way of reafoning, there is a ne-
ceffity to take the fame word in different fenfes. That which
now, in the explaining it, fignifies the foul in feparation or dif
tination from the body, when it comes to the matter in hand, viz.
the future converſion of the Jews, &c. fignifies rather the affec-
tions of the foul, or the graces of the primitive faints revived in
the minds of others. But will the argument allow of fuch vari-
ations? No certainly; unless we keep to a point, we do nothing.
tem
the Millennium, ¿c.
233
reprefentation in all holy writ? The future con-
verfion of the Jews is called a refurrection, but ne-
ver the firft refurrection, never the living again of
the fouls of the faints. If this be not a worfe
ftate of the cafe, I know not what is.
Now, the conclufion from what has been offer-
ed under this head, is, That if the fouls which
St. John here faw, intend the perfons of the faints,
fuch who had been fpiritually raiſed, and born
their teftimony for Chrift in this world (which,
I apprehend, has been evinced) it muſt be allow-
ed, that when they are faid to live again upon
the begining of the thousand years, it cannot be
meant of a figurative but a proper refurrection, that
their bodies are raiſed from the grave, and their
fouls reunited to them; there being no other
means to re-conftitute the whole perfon, after a
diffolution by death. I fubjoin,
(3.) St. John, in his account of this vifion,
farther tells us, That the fouls of them which
were beheaded for the teftimony of Jefus, &c.
lived and reigned with Chrift a thouſand years.
Obferve, it is not faid they reigned only, but
that they lived. Now, what can this intend, but a
new life in the body? For revivifcence is peculiar to
that. The foul is not faid to live and die as the
body is, becaufe that is immortal, it never dies.
But here the fouls of them that were beheaded,
&c. are faid to live with Chrift, to intimate that
their bodies are raifed, and their fouls reunited
to them. They had been beheaded, they were
dead, how then can it be faid that they live a-
gain, unleſs their bodies be raiſed? This puts it
beyond doubt, that it cannot be a fpiritual refur
rection, a ſpiritual living and reigning with Jefus,
becauſe they had been dead, and are now faid to
live again. Nor can it be a living and reigning
with Chrift in glory, becauſe the celeftial life,
the
234
An ESSAY on
the heavenly reign, is never called a living and
reigning with Chrift a thouſand years. Befides,
if it were to be underſtood of the heavenly ſtate,
how comes it not to begin till the binding of Sa-
tan, or even, according to fome, till the future
converfion of the Jews? For in this fenfe, Abra-
bam, Ifaac and Jacob, and all the faints depart-
ed, may be faid to live and reign with Chrift in
their fouls, long before the commencement of the
thousand years. Is it not plain then, from this
account of St. John's vifion, that a literal and not
a figurative refurrection is intended?
But here Dr. Whitby objects, That a proper
and literal refurrection is never, in the whole New
Teftament, expreffed, or reprefented to us by the
living of the foul, but always by the living, raif-
ing, or refuffitation of the dead, the raifing of
the bodies of the faints, and the refts. To this I
anfwer.
[1] First, That where fuch accounts, as the
doctor fpeaks of, are given of the refurrection,
they are either hiftorical or doctrinal, and not fi-
gurative and emblematical, as is this here; and
therefore, That as the thing it felf is confidered
upon feveral occafions in a different view, fo it
will very properly admit of a different reprefen-
tation. A change in the ftyle or relation in fuch
cafes, is not to be thought ftrange, becauſe con-
fiftent with the fubject, and beautiful in its place.
For inftance; St. Matthew tells us, defcribing
the refurrection of thofe who arofe after the re-
furrection of our Lord, That many bodies of the
faints, which flept, arofe. Here he relates mat-
ter of fact, what was actually paft, and therefore
ufes the hiftorical ftyle. But the cafe was different
* True Millennium, chap. 3. p. 730, compared with p. 7334
白 ​Chap. xxvii. 52.
with
the Millennium, &c.
235
with St. John, he had to do with the refurrecti-
on in another light, not as what was paft, but
what was to come: And that fo remarkable a
circumftance might not be omited in a propheti-
cal account of the church, it pleaſed God to give
him an emblematical view of the refurrection.
But can it therefore in reafon be expected, that
he ſhould ſpeak in the ftyle which St. Matthew
ufes? No certainly; it was as fuitable to the fi-
gurative reprefentation, which he had of this e-
vent, to reprefent the refurrection of the faints,
at the begining of the Millennium, by ſaying, that
he faw their fouls live again, as it was proper for
St. Matthew to fay, concerning the refurrection
of the others, that their bodies, which flept in
the grave, arofe. Nay,
7
[2] As Fleming has judiciouſly remarked, This
phrafe was all that the apoftle could poffibly uſe
in reafon, at this time, if circumftances be duly
confidered. For, feeing it was not actually raifed
perfons that he faw, but only a vifionary repre
Tentation of perfons to be raifed, it had been un-
reaſonable, and contrary to the prophetical ſtyle,
to have ſpoken in the dialect of Matthew; nay,
it had carried along with it an appearance, at
leaft, of falfhood, to have fpoken in the hiftori-
cal ftyle, as if thefe fouls had then actually af
fumed bodies, at the time when John wrote. As,
therefore, the Spirit of God was to guard againſt
errors on both hands, by reprefenting this as a
real refurrection, and not a metaphorical one, on
the one hand, and yet as a refurrection that was
not paft, but future, upon the other: So it is wor-
thy our ferious obfervation, how wifely he di-
rects the fcene of this vifion, and directs the apo-
ftle John to word himfelf. Thus Fleming. I fub-
join,
He fuppofes them feparate fouls.
2
236
An ESSAY on
[3.] It will be fufficient to fet afide this objec-
tion, to obferve, That it is not the reſurrection it
felf, which is fet forth by the foul's living again,
but only the ſtate of things with thefe fouls after
they are raifed. St. John is not defcribing the
actual refurrection of the faints, but only their
circumftances or condition, when rifen; which
is, that they lived complete in body and ſoul, and
reigned with Chrift. The refurrection precedes,
and is fuppofed, in order to their living and reign-
ing with him. So that thofe, I apprehend, who
make this expreffion defcriptive of the refurrecti-
on of the faints, miftake the defign of the place.
But then,
(4) This muſt be a literal refurrection, be-
caufe thoſe who ſhare in it not only live again,
but reign with Chrift. This is the laſt thing I ob-
ferve from St. John's vifion. It is a refurrection
connected with, or inclufive of the faints reigning
with Chrift; which, I apprehend, cannot be tru-
ly affirmed of any ftate while they are mortal.
When thofe, who are the fubjects of this firft re-
furrection, live again, they live, not as perfons do
when converted (which is one proper notion of
a fpiritul refurrection) to fuffer in the caufe of
Chrift, or barely for Chrift to reign in them ; but
to live and reign with him. And certainly there
is too great a difference between the kinds of
theſe lives, as the one is figurative, the other
proper, and the confequents or circumftances at-
tending them, for us to join them together, or
not to allow that that life, by which I may be
faid to live to Cbrist, and he to reign in me (which
is therefore ſpiritual) is vaftly different from that
life, whereby I am faid to live and reign with
him; which, confidering too, it is to take place
after I have fuffered from antichrift, or born a
teftimony againft him, can mean nothing lefs,
than
the Millennium, &c.
237
than a proper refurrection, or living again by the
reunion of foul and body.
Let none think, while I fay thefe things, that
I forget the glory which there is to be upon the
church during the fpiritual branch of Chrift's
reign. No: I am fenfible it will be a ftate re-
markable for peace and purity, for holinefs and
communion with God. But then, befides that,
I have already proved, that the fpiritual glory is
a fubject very different from what the apoftle
handles in this chapter; what, I pray, will all
thoſe things amount to? Certainly, not to a liv-
ing and reigning with Chrift, in the extent or pro-
priety of thoſe words. For though it is true, that
the faints will not then fuffer from worldly ene-
mies, yet, as I have ſuggeſted before, their reign
will be entirely the fame as to kind, though dif-
fering in degree, with what the church always
enjoyed. The Lord Jefus will only, in a higher
degree, reign in them by his Spirit (during which
kind of reign, there is ftill an oppofition againſt
antichrift, in one ſenſe or other fubfifting) where-
as, the account which we have of that reign,
which is connected with the firft refurrection, is,
that the faints hall live and reign with Chrift',
which cannot be till antichrift, in every ſenſe of
the word, is deftroyed.
My next work is,
3. To inquire what evidence we have to con-
clude, That this firft refurrection is peculiar to the
8
To this purpoſe Mede fais: The kingdom by which Chrift
reigns in bis faints is one thing, the kingdom in which the faints
are to reign with Chrift is another. True indeed is it, adds ke,
that Chrift began his kingdom upon his firft advent, and that
this kingdom is his church. Nevertheless, is it not lefs certain,
that there is likewife a kingdom, promifed in fcripture, proper
to his fecond coming, which is called The kingdom, by way of
emphaſis, and is yet to be fulfilled. B. iii. p. 573. and B. v.
P. 913.
faims,
238
An ESSAY on
faints, or that it intends a special refurrection of
the faints, a thouſand years before that of the
wicked. And,
1.) This, I imagine, is abundantly clear from
the oppoſition which there is between the fouls
of them, h. e. thofe perfons, who are to live a-
gain upon the begining of the Millennium, and
the rest of the dead, who fhall not live again till
the thousand years are finifhed. I defire no better
account of thefe, than what Dr. Whitby has pre-
pared for me: I grant, fais he, that here is men-
tion of a firft refurrection, antecedent to the gene-
ral and proper refurrection, but then it plainly is a
refurrection, in which all that are bleffed and ho-
ly, and over whom the ſecond death hath no pow-
er, have a part, ver. 6. And, adds he, they are
all whofe names are writ in the book of life, ver.
14, 15. It is a refurrection of all who had not wor-
fhiped the beaft, ver. 4. It is a refurrection of thofe
who are made kings and prieſts to God and Chriſt,
which ALL good Chriftians are. Here then are the
very perfons we want, all good Chriftians (which
is the fame with all the faints) are to have part in
the first refurrection. And thefe, in my fenfe of
the words, anfwer to the fouls which St. John faw
living again upon the commencement of the thou-
fand years. Now who are thefe oppofed to? The
reft of the dead. And what are they? Not the just,
fais Dr. Whitby, but the fynagogue of Satan, Gog
and Magog, ver. 8. And afterward --
Thoſe
who had no share in the firft refurrection, and fo
were neither bleffed nor holy, ver. 6. nor had their
names written in the book of life, and confequent-
by thofe on which the fecond death bad place. This
I concur with as a good account of the whole
body of the wicked. Well, the perfons are plain-
ly oppoſed to each other. The apoftle was pre-
fented with a view of all the faints, and all the
wick-
the Millennium, &c.
239
wicked. Theſe all lived again. At the fame
time? No. There is the diſtance of a thouſand
years intervening. The faints live again upon the
begining of the Millennium; the wicked at the
clofe of it. What do we conclude from hence?
That the first refurrection, with which the thousand
years open, is peculiar to the faints.
2.) Another reafon for this is, That the refur-
rection has a peculiar reference to the faints, and
confidering their relation to Chrift, may be faid
to be proper to them, and therefore, unlefs fuch
an event as this were particularly taken notice of,
in the Revelation, we fhould want a very confide-
rable part of prophecy; the hiftory of the church,
as defcribed in this book, would be very defi-
cient.
It is true, indeed, that there fhall be a gene-
ral refurrection, I mean, that the wicked as well
as the juft fhall be raifed. But then, befides that
the fcripture is principally concerned with the re-
furrection of the faints, and dwells efpecially up-
on that, as a diftinguiſhing branch of their glo-
ry; it fpeaks of them, with reference to this e-
vent, in a different ftyle, and under another cha-
racter, from what it does of the wicked. How
elfe are we to understand that text, where the
faints are faid to be fuch, as fhall be accounted
worthy to obtain that world, and the refurrection
from the dead? Take thefe latter words as they
Ite in our tranflation, and as they are ufually tak-
en, and, I think, they limit the refurrection to
the faints, or feem to fpeak of it as an event pe-
culiar to them; and as to the happinefs contain-
ed in the event it felf, and the glory thereupon
following, it muſt certainly be fo. They are the
only perfons, that fhall be counted worthy to ob-
9 Luke xx. 35.
tain
240
An ESSAY on
tain the refurrection from the dead, as a happy re-
furrection, as an introduction to the glory of the
next world. Nay farther, the expreffion feems
to intimate, as if the refurrection of the wicked
was no refurrection, or was not to be mention-
ed together with that of the righteous. And
without doubt, it is not, becauſe it is a refurrec-
tion effected in a different way, and to very dif
ferent purpoſes from that of the righteous. The
faints are raiſed by virtue of their union to Chrift,
and to inherit the glory which belongs to their
refurrection, whereas the wicked are raifed only
by virtue of Chrift's power, as their judge, and
to be fited for everlaſting puniſhments in body
and foul. Hence it is, that the faints, in the
fame context, are called the fons of God', with
refpect to their reſurrection. This character, I
fuppofe, does not barely regard their bodies, and
fo befpeak their immortality, God being now
the father of them in an eminent fenfe, as he
was before of their fpirits (though this is un-
doubtedly included) but it feems farther to de-
fign, that their refurrection is both a confequent
of their being the fons of God, and a glorious dif-
covery, that they ftand in that relation to him ;
as Chrift is faid to be declared to be the fon of God
with power, by the refurrection from the dead. For
this reafon their refurrection is confidered as a
part of their fonfhip, and as a full difplay of that
relation, when the apoftle calls the adoption, the
redemption of their bodies. The redemption of the
faints bodies, which are only other words for the
refurrection, belongs to them as the fons of God,
and fhall not only be effected by virtue of their
union to Chrift, but be a glorious difplay of that
* Ver. 36.
Creatures, &c. p. 117.
23
See Dr. Goodwin in loc. Vol. 2. Of the
? Rom. i. 4.
cha
the Millennium, &c.
241
character. But nothing of this can be affirmed of
the wicked, they rife indeed, but not as the fons
of God, the refurrection does not belong to them
upon that account, is no evidence of their inte-
reſt in adopting grace, no introduction to that
glory, which the faints are raiſed in order to pof-
fefs No; it is all the reverfe. Who then fees
not the diſparity which there is between the re-
furrection of the faints, and that of the wicked?
With what peculiar regard the fcripture fpeaks of
the refurrection as it belongs to the faints? As
though, in a manner, the refurrection was pecu-
liar to them, or as though no refurrection, but
what they partook of, deferved the name of a
refurrection?
Now, my argument from hence is, That for-
afmuch as the refurrection appears to be ſpoken
of with fuch peculiar reference to the faints, in
other parts of fcripture, as an event, in the glory
of it, proper to them (for fo the refurrection is
to be confidered here, not as a bare event, but
an event attended with glory and happinefs to
thoſe who ſhare in it) we may reafonably expect,
that a circumſtance of this nature, fhould be par-
ticularly noticed in a hiſtory of the church, and that
it certainly is in the doctrine of the first refurreci
tion; becauſe there is no other explicit account
of the refurrection of the faints in this chapter:
There is mention of a fecond refurrection, but
that is peculiar to the wicked; and there is a ge
neral view of the refurrection, reprefenting more
particularly the manner and extent of the refur-
rection; but no direct account of the faints rif
Does not the apoftle confider it in this light, when he tells
us, it was his defire and aim, If by any means he might attain to
the refurrection of the dead? Phil. iii. 11. If it had been a com-
mon, a promifcuous thing, why theſe breathings, thefe ftrugles?
Vol. I
R
ing.
242
An ESSAY on
ing, unless it be intended in the first refurrection.
And can we imagine, that an event, in which
the glory of Chrift, as Mediator, as well as the
honour of the faints is fo much concerned, would
be paſſed by in filence? The faints have peculiar
privileges belonging to them as the fons of God,
and as members of Chrift, and this is none of the
leaſt, I mean their refurrection prior to the wick-
ed. It is a peculiar glory of their adoption;
and fhall there be no difference between the child-
ren and the reft? Yes, they have a peculiar fhare
in the refurrection, and fhall be diftinguiſhed, as
the fons of God, by rifing first,
Having confidered what arguments the text it
ſelf affords us for this ſenſe of the first refurrection,
I fhall now procede with fuch teftimonies as may
be gathered from antiquity, and other parts of
fcripture.
2.) If we confult the antients in this point,
we ſhall find that the refurrection of the juft,
antecedent to the ungodly, was a doctrine, not
only acknowledged by the Jews, but by feveral
of the fathers, both Greek and Latin.
Nothing is more common with the Jews, when
they fpeak of the kingdom of the Meffias, or of
the world to come, than to mention, at the fame
time, the refurrection of the dead, meaning there-
by the juft and faithful in Ifrael; as they fome-
times explain themfelves. We have a remarka-
ble paffage to this purpofe, in The book of Wif
dom: But the fouls of the righteous are in the band
of God, and there ſhall no torment touch them. In
the fight of the unwife they feemed to die; and their
departure is taken for mifery, and their going from
us to be utter deftruction; but they are in peace. For
though they be punished in the fight of men, yet is
Chap. iii.
-8.
their
the Millennium, &c.
243
And in the time
their hope full of immortality.
of their vifitation they shall shine, and run to and
fro like Sparks among the stubble. They hall judge
the nations; and have dominion over the people,
and their Lord fhall reign for ever. The reader
cannot but obferve from hence, That though the
text does not ſpeak of the refurrection in our
terms, or diſtinguiſh it into the first and the fe-
cond, yet that it is very exprefs in the refurrec-
tion which is to take place upon the coming of
the Meffias, or, that is ftrictly connected with
their reigning upon earth, which exactly anſwers
to our account in the Revelation.
And with this agrees the Jerufalem Talmud, on
Gen. xlvii. 30. The words of the text are: Thou
Shalt carry me out of Egypt, and bury me in their
burying place. R. Eleazar fays: Thefe words re-
ſpect fome other text; as does alfo R. Chanina.
What text have they reference to? Refh Lekih
fais, Pfal. cxvi. 9. I will walk before the Lord in
the land of the living. But is there any land of
the living befides Tyre and its heighbouring pla-
ces, where things are plentiful and cheap? Reh
Lekiſh, in the name of Bar Kaphra, anfwers:
The land whofe dead fhall live, or be raiſed firſt,
in the days of the Meffiah".
The glofs upon
the place fais: That the dead in the land of Ifrael
Shall live first.
Thus in another of their pieces: Our Rab
bies offer two reafons in the name of R. Chale
bo, why the fathers loved to be buried in the
land of Ifrael, becauſe the dead in the land of
Ifrael fhall live or be quickened first, in the days
of the Meffiab, and fhall enjoy the years of the
Meffiab".
7
5 Compared with Matth. xix. 28.
Yaacob, fol. 4: 2.
f
6
Tract. Celaim. in En
7 Bercfhith. Rab. Parafh. 96. 83.4. &t
84. 1.
R 2
Rab-
244
An ESSAY on
Rabbi Jochanan fais: The dead which are in
the land of Ifrael fhall live firft, as it is faid: Thy
dead men fhall live, with my dead body shall they
arife; thefe are they, who are without the land:
Awake and fing ye that dwell in the duft; theſe
are they who died in the wilderneſs '. Again,
There are ſome who ftudy in the law as they
ought, and theſe are they that ſhall rife first, to
everlaſting life, as it is faid: And many of them
that fleep in the dust of the earth shall awake, fome
to everlasting life; and theſe fhall awake to ever-
lafting life, becauſe they ſtudy in everlaſting life,
which is the law 9.
In the Babylonian Talmud it is faid, to be the
opinion of R. Hananeel, and R. Jonathan: That
the righteous fhall raife the dead. And the glofs
on the place obferves, that as Elijah and Elifba
raiſed the dead, fo all the righteous fhall raiſe the
dead which, though a very abfurd notion, yet
fhews that they thought the righteous would rife
firſt
I
And as this appears to have been the ſentiment
of the moſt antient Jews, fo is it likewife of the
more modern, inftances of which may be ſeen in
Dr. Lightfoot, and Grellotus 4. And Mede tells
us, That the Jews retain the fame opinion to
this day; for as they do not look for the Meffias till
dies judicii magni, fo they expect that their fore-
fathers (at leaft fuch as were juft and holy) fhall
rife upon the begining of his kingdom, and reign
in the land of Ifrael, with their offspring, under
the Meffias.
Now concerning this opinion of the antient
Jews, I fhall give the reader the judgment of
9 Ibid. fol. 100. 3. I * Pefachim.
3 Vol. I. p. 676. and Vol. II. p. 269.
* Zohar in Gen. fol. 68. 4.
c. 6 fol. 68. I.
4 In loc.
Mede
the Millennium, &c.
245
Mede, and fo clofe this branch of the argu-
ment. His words are thefe: I can hardly believe,
fais he, that all this ſmoke of tradition could arife,
but from fome five of truth, antiently made known
unto them. Befides, why should the Holy Ghost in
this point ſpeak ſo like them, unless he would induce
us, mutatis mutandis (changing what is to be
changed) to mean with them? In fine, the ſecond
and univerfal refurrection, with the state of the
faints after it, now fo clearly revealed in Chriftia-
nity, feems to have been lefs known to the antient
church of the Jews, than the firſt and the ſtate to
accompany it 5.
As to the Greek Fathers, it will be fufficient to
mention Justin Martyr and Irenaeus, two of the
moſt antient, who were of the fame opinion in
this point. They fuppofed there would be an
order in the refurrection, and that the first be-
longed to the faints, the fecond to the wicked.
The former of thefe, who, from a philofopher
became a Chriftian, about 30 years after the
death of St. John, when Polycarp, and many of
the apostle's difciples were yet living, gives us
his opinion in thefe words: But I, and all Chrif
tians who are thoroughly orthodox, very well know,
there will be a refurrection of the flesh, and a Mil-
lennium in Jerufalem, built, adorned, and enlarg-
ed. That by the refurrection of the flesh here,
Justin intends the refurrection of the faints, is
plain, not only from the place it felf, as this re-
furrection is to precede the thousand years, or
ſtands connected with the reign of Chrift; but
likewife, from what follows in another place,
6
હા
s B. 4. p. 775.
Ἐγὼ δὲ καὶ εἴ τινές εἰσιν ὀρθογνώμονες
κατὰ πάντα Χριςιανοὶ, καὶ σαρκὸς ανάςασιν γενήσεσθαι ἐπιςά-
μεθα, και χίλια ἔτη ἐν Ἱερουσαλὴμ οικοδομηθείσῃ καὶ κοσμη
Osion Tλalurteion. Edit. Paris p. 307.
R 3
where
F
!
246
An ESSAY on
{
where he fais: That all the faithful, belonging to
Chrift, are to spend a thoufand years in Jerufalem,
and that after they are expired, the general refur-
rection and judgment shall take place?:
J
And the
fame may be inferred from the account that we
have of the kingdom of the Meffias, proper to
his fecond coming, which is, That it will con-
fift of the just only, and that thereby they fhall be ſe-
parated from the wicked. But Juftin's fentiments
on this head, in their full extent, are beſt col-
lected from the anfwer which he returns Trypho
upon this queſtion: Tell me the truth, fais Trypho,
do you own that this place, Jerufalem, fhall be built
again; and expect that your people shall be gathered
together, and ſhall rejoice with Chrift, together with
the patriarchs and prophets, and with thofe of our
nation [h. e. the Jewish] who are now, or were
profelytes, before the coming of your Chrift. Justin
replies I have already acknowledged, that I, and
feveral others, are of this mind, That these things
will be. From whence, as Dr. Whitby obferves
he declares himfelf to be of opinion, That all
Chriſtian people, all the believing Gentiles, and
the juſt progeny of Jacob, fhall arife at once, and
reign with Chriſt.
That Irenaeus concured with fuftin, in his
thoughts concerning the first refurrection, Dr.
Whitby alfo declares, and may be proved by
9
7 χίλια ἔτη ποιήσειν ἐν Ἱερουσαλὴμ τοὺς τῷ ἡμετέρῳ Χρισῷ
πιςεύσαντας φροεφήτευσε, καὶ μετὰ ταῦτα τὴν καθολικὴν ἀνάςα
σιν γενήσεθε, καὶ κρίσιν, τ. 308. Quaeft. et Refpons. ad
Orthod. CXX. p. 472. * Ειπε δέ μοι ἀληθῶς, ὑμεῖς ἀνοι
κοδομηθῆναι τὸν τόπον Ἱερουσαλὴμ τουτον ὁμολογεῖτε καὶ συν
αχθήσεται τὸν λαὸν ὑμῶν, καὶ ευφρανθῆναι σὺν τῷ Χρισῷ, ἅμα
τοῖς πατριάρχαις καὶ τοῖς προφήταις, καὶ τοῖς ἀπὸ τοῦ ἡμετέρου
γένους, ἢ καὶ τῶν προσηλύτων γενομένων, πρὶν ἐλθεῖν ὑμῶν τὸν
Xessor wear Sonals; Ibid. p. 306. · Ωμολόγησα δεν σοι και
πρότερον, ὅτι ἐγὼ μὲν καὶ ἄλλοι πολλοὶ ταυτα φρονοῦμεν, τοῦτο
γενησόμενον. ibid.
Treatife of The true Millennium,
p. 718.
3 Ibid.
Σ
I
tranf
the Millennium, &c.
247
tranfcribing a paffage or two from him, particu-
larly where he complains; That the fentiments of
fome were carried away by the difcourfes of the here-
tics, fo that they were ignorant of the appointments
of God, and the mystery of the refurrection of the juſt,
and the kingdom 4. Again, he fais: It is neceffa-
ry to speak of theſe things, because the juft ought, rif-
ing first, in this state, to receive the promise of the
inheritance, which God promifed to the Fathers, and
to reign in it. He adds in another place: Some
of those who are thought to believe right, overlook the
order of the promotion of the juſt (meaning that
they are to rife before the wicked) and are igno❤
rant of the means by which the faints shall rise to a
State of incorruption, entertaining heretical opi-
nions".
From hence, I think, it is manifeft, that thefe
two fathers, who appear to have been very early
in this doctrine, were of the fame opinion as to
the ſeparate refurrection of the faints, and that
they therein concur with the expofition I have
given of the first refurrection, as peculiar to the
righteous.
Not that this is the whole which is to be learn-
ed from theſe two venerable perfons. For, be-
fides their informing us, from thefe paffages, that
they were particularly of this opinion themſelves,
they likewiſe let us know, that it was the com-
4 Quoniam igitur transferuntur quorundam fententiae ab he-
reticis fermonibus, et funt ignorantes difpofitiones Dei, et myfte-
rium juftorum refurrectionis, et regni, &c. Contr. Haeres.
lib. 5. c. 32. Edit. Parif. Neceffarium eft autem dicere de illis,
quoniam oportet juftos primos in conditione hac, refurgentes re-
cipere promiffionem haereditatis, quam Deus promifit patribus,
et regnare in ea.
6
Ibid.
Quidam ex his qui putantur recte credidiffe, fupergrediuntur
ordinem promotionis juftorum, et modos meditationis ad incor-
ruptelam ignorant, haereticos fenfus in fe habentes. c. 31. See
Grabe's notes on this paſſage.
R 4
mon
A
248
An ESSAY on
mon faith of the church in their day. The refur-
rection of the faints, and the Millennium confequent
upon it, were generally received by all then ef-
teemed orthodox. This is the rather to be taken
notice of, not only becauſe it is as extraordinary
a proof as we can have, from the fathers, of the
antient reception of this doctrine, but becauſe it
will refcue thefe fathers from the mifinterpreta-
tions which they fuffer by Dr. Whitby. He has
endeavoured to prove from theſe fathers, and
from the very paffages we have now quoted, that
the Millennium was never univerfally received by
the primitive church; whereas, according to the
corrections made in the text of Justin Martyr, by
Daille and Mede, and a different verfion of the
firſt paffage, quoted by the doctor, from Irenae-
us, the reverſe muſt be acknowledged. As the
argument therefore principally lies between the
doctor and thofe gentlemen, we fhall indeavour,
with the utmoſt impartiality, to examine what he
has advanced upon the common reading of Juftin,
as well as fuggeft what may, with greater proba-
bility, be offered on the other fide of the quefti-
on. Fuftin's account of this matter, in Dr.
Whitby's words, is this: I have intimated to you
[Trypho] that many Chriftians, of a pure and pi-
ous judgment, do not own this. His fenfe, as Daille
and Mede read him, is this: I have intimated to
you, that many Chriftians who are not of a pure and
found judgment, difown this. So that it all depends
upon the particle not, which Mede and Daille
7
As this part of the controverfy will efpecially intereft the
learned reader, I shall fave my felf the trouble of reciting Dr.
Whitby's particular reafonings, fuppofing that his Treatife of the
Millennium, will be at hand; and that fuch, as are difpofed to
acquaint themfelves thoroughly herein, will confult him at their
leifure.
ſup.
the Millennium, &c.
249
fuppofe to have been originally in Juftin's text,
but which Dr. Whitby takes no notice of .
8
Now, though we fhould allow the common
reading to be true, I do not fee that it would, in
fact, much injure the millenary doctrine. For if
the doctor could prove that it was never univer-
fally received by the church of Chrift, b. c. by
all who called themſelves Chriftians, what is got
by it? I would fain know, what one truth ever
was received by every individual perfon, bearing
the name of a Chriftian? Yet what of that? Is
the value of a doctrine to be weighed by this?
No furely; for then we fhould have no cer-
tain truths or principles at all; but rather by the
reception it has met with from thoſe who have
had the greateſt reputation for keeping in a con-
fiſtency with the Bible. And the doctor has no-
thing on this part to object againſt the millenary
doctrine, for thus much he muft, and does allow,
even from Justin, that it was received by all who
were eſteemed found in the faith; and if by
them, no matter whether by the reft, the nomi-
nal Chriſtian or not. But to prove that this read-
ing is not juft, or, that what the doctor infers
from it, is not concluſive,
1.) Let it be obferved, That through all the
account, thofe who denied a literal and proper
refurrection, are ſpoken of as heretical. Now
this is one of thofe things, which the perfons,
whom Dr. Whitby takes into the account of true
Chriſtians, indeavoured (transferre) to allegorize;
confequently therefore, they are not to be tak-
en into the number of thofe found believers, who
The different readings are thus exhibited in one view
Πολλοὺς δ᾽ ἂν καὶ τῶν [ου Mede, μὴ Daille] τῆς καθαρᾶς καὶ
ευσεβοῦς ὄντων Χριςιανῶν γνώμης, τοῦτο μὴ γνωρίζειν, ἐσήμανα
. Dialog, cum Tryph. p. 306.
:
de-
250
An ESSAY on
deferve only to be mentioned with the primitive
Chriſtian church. And then farther, it ſhould
not be forgot, That as there is a ſtrict connex-
ion between the refurrection and the Millennium,
the perfons who, denied one, denied the other al-
fo, and explained both in a metaphorical fenfe,
and, for that reafon could not make a diſtinct
clafs of perfons, as Dr. Whitby ſuppoſes; but
were really included among the heretics of that
day. Thofe who deny the refurrection are the
fame with thoſe who deny the Millennium, for
the one is a confequence of the other, and there-
fore both are conjoined in the fame character.
Compare what he fais from Irenaeus, marked (d)
p. 716, with what he fais at 3dly in the fame
page, and, I imagine, this reafoning will appear
very clear. Indeed, the doctor's Chriftians, by
his account of them at the third head, appear to
be no other than fuch as Justin' ſpeaks of, viz.
fuch as had the name, but held many things con-
trary to the fentiments of the orthodox; and
therefore their believing the Millennium, or not
believing it, makes nothing for the doctor; the
doctrine being ſtill received by the true Chriftian
church, whether thefe perfons acknowledged it
or not. Befides,
9
2.) If the Millennium was a doctrine difowned
by thoſe who were of a pure and found judgment,
as the doctor contends, and if Juftin had declar-
ed fo in more places than one (as is certain, if
the common reading be juft) how comes it about
that the doctor, who is fo well read in this con-
troverſy, as managed by the fathers, does not
It will appear to any, that will take the pains to read theſe
fathers, that they are diſtinguiſhing themſelves, in this controver
fy, from the avowed heretics of that day. Juftin Martyr argues
againſt the Gnoftics, and Irenaeus oppoſes Valentinian and Marcion.
pro
the Millennium, &c,
251
produce us an inftance of it, does not turn us to
the place, where Juftin had intimated as much to
Trypho before? For Juftin, in the place now un-
der confideration, does not only fay, That he
had before expreffed his own particular fentiment,
and that of many others; but likewife had figni-
fied, that this notwithstanding (to keep to the
ufual reading) there were many of a pure and
found judgment, who did not own the doctrines.
of the refurrection and Millennium. We will
admit what the doctor alledges, with refpect to
Justin himself, that he had delivered his own
thoughts on this fubject before, at p. 243. But
where is the place in which he had declared, what
we find in the latter part of this paffage, as it
ſtands in the prefent copies? For as to what the
doctor fais about Justin's memory, that is mere
playing with the argument. Could we have found
another place in the dialogue, exactly parallel
with this, where the fame affertion was maintain-
ed, it would mightily ftrengthen the doctor's
reafoning; it would go a great way towards prov-
ing, that thefe doctrines were not received by
all even in that day, who were eſteemed judici-
ous and godly Chriftians. But fince no fuch place
can be produced (though fo neceffary for the an-
timillennaries) we have not only reafon to think,
that there never was any fuch paffage, but, in
fhort, that the place under confideration has been
corrupted, and that inftead of reading it as Dr.
Whitby would have us, many Chriftians of a pure
and pious judgment do not own theſe things, we
ought to read, according to Daille and Mede,
but many, who do not think with Chriftians of a pure
and found judgment, difown them. There is much
more reaſon to conclude a corruption or fraud in
this place, which is made to oppoſe the doctrine
of the Millennium, than to fuppofe, the perfons
who
252
An ESSAY on
who have had the publiſhing of this work, guilty
of an omiffion, in an article that would have
been fo agreeable to them. Farther,
I
1
3.) If we only confider the connexion of the
difcourfe, and the general feries of the argument,
we fhall find, that Dr. Whitby's is as perplexed,
and diſtorted a way of reading, as the other is
natural and eaſy. Let us tranfcribe Dr. Whitby's
interpretation: I have before confeffed, that I and
many others are of this mind, that these things fhall
bappen. But then again, I have intimated to you,
That many Chriſtians of a pure and pious judgment,
do not own this. For as for those who are called
Chyiftians, but indeed are atheists, and ungodly, and
beretics, I bave told you already, that they teach
things wholly blafphemous, atheistical, and abfurd.
If therefore you have met with some of them who
blafpheme the God of Abraham, Ifaac, and Jacob,
and deny the refurrection of the dead, that confefs not
this, you are not to eſteem them Chriftians. But I
and all Chriftians, who are exactly, and in all things
orthodox, know there will be a reſurrection of the
flesh, and a Millennium, in Jerufalem³. I can-
not but think that the feveral parts of this ac-
count are put together very oddly. Mede reads
the paffage thus: I have confeffed to you already,
that I and feveral others believe that these things
fhall be. But on the contrary, I bave likewife figni-
fied, that there are many, who do not think with
found and pious Chriftians, that deny thefe doctrines:
For I bad reference to those who, indeed, are Chrif
tians in name, but are really atheistical, ungodly,
and beretical. And a little after he adds: For
though you may converse with fome, who are called
'Let the reader obferve how this connects.
dicts the reading of the paffage under confideration.
of The true Millennium, p. 716.
This contra-
3 Treatife
Chrif
the Millennium, &c.
253
Chriftians, yet do not confefs this, but blafpheme the
God of Abraham, Ifaac, and Jacob, and fay there
is no refurrection of the dead, yet these are not to be
efteemed Chriftians; confeffing God with their lips,
while their hearts are far from bim. But I, and
as many as are intirely orthodox, acknowledge the
refurrection of the flesh, and a Millennium, in Je-
rufalem, restored, adorned, and enlarged. There
is fo great a difference between the language and
reaſoning of thefe two tranflations, that I may
leave it with any unprejudiced perfon to deter-
mine, which looks moft like the truth, which
agrees beſt with the place it felf, and the feries
of the argument.
But then, farther to fet afide the common read-
ing, and what the doctor infers from it, let me
fubjoin,
4) That Daille, who, I believe, was as early
in this emendation as Mede, if not before him,
can be ſuppoſed to have no intereft in the con-
troverfy, and therefore no inclination to alter
the text, to fuit any particular ſcheme of his own;
whatever fufpicions Mede might be liable to upon
thefe accounts. Daille declares himſelf once and
again an enemy to the Millennium, and calls it
a blemish, an error, a fiction, nay a grofs and an
abfurd fiction. And therefore what he fais, was
certainly without prejudice, and from a convic-
tion, as he himſelf acknowledges, that the feries
of the argument required it, and that Juftin could
not be confiftent with himſelf by any other read-
ing.
5.) Laftly, I cannot but take notice of Dr.
Whitby's unfairnefs in the management of this ar-
gument, in placing Irenaeus's teftimony before
4 B. 3. p. 533, 534-
1. 5. c. 7.
5 De Poenis et Satisfact. human.
Justin
254 An ESSAY on
"
Justin Martyr's. I am well affured what inclined
him to this was, that he thought Irenaeus more
expreſs in affirming the metaphorical interpreta-
tion, which was put upon fome paffages of fcrip-
ture, favouring the millenary doctrine in his day,
that fo he might prepare his reader to receive
fuch an account of Justin as beft fuited his pur-
pofe. I complain of this as unfair, becaufe, as
there was the intervention of feveral years be-
tween theſe writers, the doctrine might take a ve-
ry different turn, it might be univerfally owned
in Juftin's time, and fail of a general reception
when Irenaeus lived; it being known to decline
the farther it removed from the apoftolical age.
However, it will be found, that we have nothing
to fear from this, when we have obferved, that
the doctor has quite mistaken Irenaeus's fenfe,
and confequently, that all which he advances
from this paffage muft fall to the ground. Ire
naeus is proving the future fubjection of the
creatures in a literal fenfe, from thoſe words in
Ifaiah, which fpeak of a time when the wolf fall
dwell with the lamb, &c. Now upon this he
fais: I am not ignorant, that ſome attempt to tranf-
fer or carry off these words [from their proper
meaning] to [fuch men as, naturally confidered,
may be faid to be] favages, who in diverſe nati-
ons, and by various works believe, and by believing
confent with the juft"; which in a figurative or
fpiritual fenfe is the fame, as for the fierceft
beaft to dwell quietly with the moft gentle. So
that Irenaeus is not telling us, that fome of the
faithful turned the doctrines of the refurrection
6
9.
7
Chap. xi. 6-
Non ignoro autem, quoniam
quidam haec in feros, et ex diverfis gentibus, et variis operibus
credentes, et cum crediderint confenfientes juftis, tentant tranf-
ferre. Contra Haeref. 1. 5. c. 32.
and
the Millennium, &c.
255
and Millennium into allegories, but that this paf-
fage in Ifaiah, had been explained of that differ-
ence which there is between perfons in a ſtate of
nature, and in a ſtate of grace. This gives us
another view of Irenaeus, the improvement of
which I leave to the reader.
I clofe this part of the argument, as I did the
preceding, with a reflection which Mede makes
upon this paffage of Juftin: He fais it is a tefti-
mony abfolute, and without all comparison, to per-
fuade fuch as rely upon authority and antiquity. It
is to be admired, continues he, that an opinion,
once fo generally received in the church, should ever
have been cried down, and buried. But thofe times
which extinguiſhed this, brought other alterations in-
to the church &
With respect to the Latin fathers, they appear
to have had the fame notion concerning the faints
rifing before the wicked. Though they, as well
as fome of the Greek, did not think that the faints
would rife all at once; but fome fooner, fome
later in the thousand gears, according to their de-
ferts; accounting this fticking or hanging as they
called it, in the refurrection, not only a kind of
puniſhment or lofs, but a means to attone for
fome leffer faults..
To this purpoſe Tertullian fais: After which
thousand years reign, within which space or age,
the refurrection of the faints is bounded, who are to
rife fooner or later, according to their merits, &c '.
Again, he has theſe words: We ſay that this is
promifed by God to, or provided by God for, the faints
who are to be firft in the refurrection'.
Second letter to Dr. Meddus, B. 4. p. 771.
9 Poft cujus
(regni) mille annos, intra quam aetatem concluditur fanctorum
refurrectio, pro meritis maturius, vel tardius refurgentium, &c.
Contr. Marc. lib. 3. c. 24. * Hanc dicimus excipiendis refur-
I
rectione fanctis
a Deo profpectam. Ibid.
Aiil-
}
An ESSAY on
256
Ambrofius fpeaks in the fame way, when he
fais: Thofe fhall rise first, who by a mature courfe of
devotion, and an early rife of faith, have received
the rays of the eternal fun 2.
And, to mention no more, Lanctantius makes
this diftinction or order in the refurrection: Then,
fais he (fpeaking of the time when Chrift fhall
conduct as judge) those whofe righteoufnefs fhall be
approved, hall receive the reward of immortality, but
those whose fins and iniquities ſhall be discovered,
Shall not rife ³.
And afterwards, when he makes mention of
the refurrection of the wicked, he calls it, The
fecond refurrection: At the fame time, fais he, fhall
be the fecond and public refurrection, in which the
unjuſt ſhall be raiſed to eternal puniſhments
4
After having produced theſe ſeveral teſtimonies
from the antients ", and given fuch reflections as
have
Et ideo primi refurgent, qui muturó devotionis occurfu, et
quodam antelucano fidei exortu prodeuntis folis aeterni radios re-
ceperunt. Lib. de Fide refurrect. Tom. 3. p. 483.
$ Tum quorum fuerit probata juftitia, ii praemium immorta-
litatis accipient; quorum autem peccata et fcelera detecta fue-
rint; non refurgent. Lib. 7. c. 21,
4 Eodem tempore fiet fecunda illa et publica omnium refur-
rectio, in qua excitabuntur injufti ad cruciatus fempiternos.
Ibid. c. 26.
It may not be amifs to acquaint the reader, on this part of
the fubject, That the doctrine we are now contending for, has
not been without fome confiderable modern advocates. Several
writers of the laft and preſent age, have offered it as their opi-
nion, That the fuft refurrection is not only to be understood lite-
rally, but likewife, that it peculiarly refers to the faints; tho'
fome, indeed, reftrain it to the martyrs (which I cannot but
think a miſtake) while others fuppofe it includes the whole bo-
dy of the righteous. Of the former clafs is Dr. Burnet, who
has theſe words: This refurrection, you fee, is called the firſt re-
furrection, by way of diftinction from the fecond and general refur-
rection; which is to be placed a thousand years after the firf. The-
ory, Vol. 2. p. 214, 215, and p. 309. And De Statu Mortuorum,
Exc. c. x. p. 213. Of the fame fentiment is the ingenious Mr.
{
1
70-
the Millennium, &c.
257
1
have been made upon this kind of authority, I
may very well take leave of this branch of reaſon-
ing, and procede to what I propoſed in the laſt
place; which is,
To lay before the reader fuch teftimonies for
the ſeparate refurrection of the faints, anfwerable
to the firſt reſurrection here mentioned by St. John,
as either the fcriptural accounts of the refurrec-
tion, belonging to the faints, or other paffages
of fcripture, treating of this doctrine, may fur-
nifh us with.
I fhall confult then, firſt of all, fuch accounts
as the fcripture gives us of the refurrection, where
the faints are particularly concerned in them: For
inftance, that in the Acts, where we are told, that
the prieſts and fadducees were grieved that the
apoſtles taught the people, and preached through Jefus
the refurrection from the dead. The words in the
original are, Tv vásαow Tùv ex vexpov, h. e. the re-
τὴν τὴν ἐκ νεκρῶν,
Jofeph Hallet, jun. of Exeter. His words are: The martyrs rife
from the dead, (which is the firft refurrection) and live a thousand
years, but the rest of the dead rife not till the thousand years arè
ended. Free and impartial ſtudy of the holy fcriptures, &c.
p. 192. Thus likewife the Reverend Mr. Lancafter: This refur-
ruction of the martyrs is called the firſt reſurrection, as being the
first in order of time, and the most excellent. Perpetual commen-
tary on the revelation, &c. p. 568. Among the authors of the
later fort, excepting Mede, I find Dr. Wells, who has theſe
words: The martyrs, fais he, and other righteous perſons, baing
every one in his proper order arifen from the dead, lived and reigned
with Chrift a thousand years. Now, this refurrection of the righteous
is therefore fitly filed, The firft refurrection. Paraphraf. in loc.
And Mr. John Gill, whom I greatly value for his judgment in
the doctrines of the gospel, fpeaking of the time when the dead
fhall be raiſed, expreffes himfelt thus: In general it is faid,
That it will be in the last day, and at the coming of Chrift, at which
time the dead in Chrift fall rife first; that is, they fall riſe before
the wicked, which will be the firſt refurre&tion : Not that the mar-
tyrs all rife before the reft of the righteous, but all the righteous
fball rife at Chrift's coming. Sermons at Lime-fireet, Vol. II. p. 175.
With others.
Chap. iv. 2.
ន
furrection
!
เ
Wolly Good
hy not the
beck D
An ESSAY on
258
furrection from among the dead; meaning, I
apprehend, from among the dead bodies of the
wicked ftill left behind. That the refurrection
here is not to be taken at large, or underſtood
of the refurrection in common, is to me very
evident from the reference which this paffage has
to the accounts of the preceding chapter. For
if we look over the apoftle's difcourfe, after his
having cured the lame man, in conjunction with
St. John, we fhall find, that as he had been ſpeak-
ing of Chrift, preaching up his refurrection, and
the neceffity of faith in him; fo that he took oc-
cafion to mention fuch privileges or bleffings as
were peculiar to his followers, fuch as they were
to receive upon the times of refreshing from his
prefence, or fecond coming. Unlefs this be al-
lowed, the very tendency or ſcope of the apoftle's
doctrine muſt be deftroyed, which was to exalt
Chrift, and encourage his hearers to believe in
him: And therefore the text fais, that they
preached through Jefus the refurrection from the
dead. What refurrection? Not that which is
fuppofed common; .not that in which the wicked
were concerned, for there is no privilege, no
glory in that; but the refurrection which be-
longed to the faints by virtue of their union to
Chrift, that refurrection of which his was the
firſt fruits or pledge, that refurrection by which
the followers of Chrift fhould be diftinguished
from all others.
Befide this, let it be confidered, that it is very
probable the apoftle was larger and more parti-
cular in his difcourfe upon this fubject, than what
is related in the preceding chapter. The text it
felf intimates thus much, when it fais, they
taught the people, and preached through Jefus the
Now there is no
refurrection from the dead.
exprefs mention of any refurrection but that of
Chrift.
the Millennium, &c.
259
Chriſt. How then did they preach the refur-
rection from the dead? Not only by produ-
cing the particular inftance of Chrift's refurrec-
tion, and preaching him as the efficient caufe of
the refurrection of others, but, it is likely, by
illuſtrating and confirming this doctrine, by fpeak-
ing of the refurrection of thoſe faints mentioned
by St. Matthew 7, who were raifed after the re-
furrection of Chrift. And it is certain, that this
wrought not a little upon the minds of the prieſts
and the fadducces. They knew that feveral had
been raiſed And now for the apoftle to come
and affert this doctrine in fo public a manner,
to preach up not only the refurrection of Chriſt,
but the ſpecial reſurrection of thoſe who believed
on him, and back it with fuch inftances as were
freſh in the people's memory; why, it not only
bore hard upon the fadducees, and gave their ad-
verfaries, the pharifees, a good handle againft
them; but fpoke loudly against the whole body
of the Jews, in favour of Chrift's Meffiabfhip,
becauſe they expected, according to their own
traditions, that there would be a refurrection
when the Meffias came.
But that which I principally mentioned this
text for, and which is a fufficient proof to me,
that there is a refurrection peculiar to the faints,
is the mode of expreffion: For I do not know
that, when the refurrection is fpoken of in com-
mon, it is any where called, as it is here, Tür
ἀνάςασιν τὴν ἐκ νεκρῶν *. There is fomething pecu
liarly emphatical in the terms, fuited to ex-
prefs a privilege and honour in the refurrection,
7 Chap. xxvii. 52.
8 It
may give the learned reader no fmall fatisfaction in this
controverfy, to confult the critical obfervations which Fleming
has made on this and other fcriptural expreffions, defcriptive of
the refurrection. See his difcourfe on the first refurrection.
S 2
which
260
An ESSAY on
which cannot belong to the wicked, but to the faints,
as intereſted in a feparate and ſpecial refurrection.
;
Another text of fcripture, which countenances
what we have obferved from the foregoing, as
well as proves the fpecial refurrection of the
faints, is in St. Luke. The words are our Lord's,
where he fais, fpeaking of the faints, that they
are fuch as ſhall be thought worthy of that refur-
rection, even that especial one from among the dead'.
The words muft carry this meaning in them, be-
cauſe there could be no occafion to uſe the article
a fecond time, if it was not defigned for particu
lar emphaſis and diſtinction. To fay only that
thefe fhould be counted worthy of a refurrection
from the dead, would be faying nothing pecu-
liarly defcriptive of them, or their happineſs re-
fpecting the refurrection ftate, nothing but what
would be equally common to the wicked with
them
whereas all the difcourfe there is con-
cerning the faints, and how it fhould be with
them after the refurrection. And this is farther.
evident from another mode of expreffion, which
our Lord ufes concerning the faints, in diftinc-
tion from the wicked, which is parallel with this.
of the refurrection, and indeed, is an account
of the refurrection ſtate, tho' in different terms;
the words are: But the children of that world,
meaning the faints, in oppofition to the children
of this prefent world. Who muſt theſe be? The
children of that world? Not the wicked, be-
cauſe they will not be counted worthy the glory
of that fate, and therefore not worthy that re-
furrection which is defigned to lead to it. There
is a clofe connexion between theſe things; thoſe
who ſhall not be counted worthy of that world,
ſhall not be counted worthy of the refurrection
9 Chap. xx. 35. τῆς ἀνατάσεως τῆς ἐκ νεκρῶν.
from
the Millennium, &c.
261
from among the dead. The former is true only
of the faints, therefore the latter: None fhall
be thought worthy the glory of the refurrection
ftate, but the children of God, and therefore
none but they ſhall have intereſt in the firſt re-
furrection, that ſpecial one from among the bo-
dies of the wicked ftill left behind in the grave.
The fame doctrine, I apprehend, is intended,
when inſtead of ufing the word dvdsacks, as in the
foregoing inftances, the prepofition is prefixed
to it, and it is called avasaris. I fhall mention
but two inftances of this; the former is that of
the apostle Paul, where he fais it was his earneſt
defire, If by any means he might attain unto the
refurrection of the dead. What can he mean?
Not barely a great degree of perfection in know-
ledge, grace and holinefs while here, which is
the common account of thefe words; much lefs
that he might be raiſed again, and live in a fu-
ture ftate, that he was fenfible would be the cafe
with all: And therefore, confidering the refurrec-
tion in grofs, there was nothing in that to draw
forth his defires, or engage his endeavours fo
ftrongly But he means, I conceive, that he
might have fuch an evidence of his intereſt in
Chriſt, and be wrought into fuch conformity to
him while here, that he might have intereſt in
the first and especial refurrection of the faints,
which fhould be a refurrection out of, or from a-
mong the dead bodies of the wicked ³.
4
The other fcripture is in the Acts, the words
of the fame apoftle in his defence before Agrippa
I
•
Philip. iii. II. 2 Εἰς τὴν ἐξανάςασιν τῶν νεκρῶν. Thore
who are defirous to acquaint themſelves with the reafons that
are to be offered for this interpretation of the place, may con-
fult Fleming, who has faid enough, I think, to fatisfy every un-
prejudiced perfon. Treatife of the firft refurrection, p. 82, &c.
Chap. xxvi. 23.
S 3
and
262
An ESSAY 013
and Feftus, when he declares, That he had faid
no other things, than those which Mofes, and the
prophets did fay fhould come, viz, That Chrift should
fuffer, and that he should be the first of the fpecial
refurrection of the dead". I imagine there is fuf-
ficient reafon to prefer this reading of the place,
to that in our verfion, not only becauſe the text
really runs fimoother in this way; but becaufe,
from the fcripture mentioned above, it appears
that the apoſtle uſes the word in this fenfe. And
farther, that this is a juft account of the thing
itfelf, is undeniable from facts; Chrift was the
first of the fpecial refurrection, not only in re-
fpect of the body of the faints, who fhall be
raiſed at his fecond coming, but alſo in reſpect
of thoſe who were raiſed upon or after his re-
furrection.
It cannot fairly be objected to this, That St.
Paul could not intend a fpecial refurrection of
the faints, becaufe he fais that he fpoke no other
things than what Mofes and the prophets had
fpoken before. For when it is confidered that
the prophets had taken notice both of the par-
ticular refurrection of Chrift himſelf, and the
refurrection of fome of the faints when he ſhould
arife; we have every thing neceffary to pre-
ferve a confiſtency between St. Paul, in this ufe
of the word, and what the prophets had before
delivered on that fubject.
Let us now confult fome other fcriptures in
this controverfy, where the evidence for this
truth, or the ftrefs of argument does not depend
upon the word itſelf, as in the texts before men-
tioned.
And, I apprehend, I cannot produce any one
6
• Пpar
5 Πρῶτο ἐξανατάσεως νεκρῶν.
ubi fupra.
arasdosas vexpav. Ifa. xxvi. 19. See Fleming,
fcripture
the Millennium, &.
263
fcripture more full in this way, or more proper
to let us into the fenfe of other paffages, than
that in the Theffalonians, where it is faid in fo
many words, The dead in Chrift ſhall riſe firſt 7.
I know, fome would have the meaning of thefe
words to be, That the dead bodies of the faints.
fhall be raiſed before the bodies of the living
faints are changed, at the time of Chrift's de-
fcending from heaven. And their reafon for it
is, becauſe after the apoftle has faid, the dead in
Chrift fhall rife firft, he immediately fubjoins in
the next words, then we which are alive and re-
main, fhall be caught up together with them in the
clouds. But they fall into this miſtake for want
of obferving, that the adverb [them] has no re-
ference to the time of the living faints being
changed; but to the time in which, as well
thoſe who are raifed, as thofe who are changed,
fhall be caught up to meet the Lord in the air.
The raifing of the one, and the changing of the
other, belong to the founding of the laft trump;
theſe therefore are both over, and no fooner over,
but then all together are caught up into the air,
But if this is not fufficient to prove that there
can be no fuch diftance between the raifing of
the one and the changing of the other, we are
inclined to think, the parallel text in the Co-
rinthians compared with this, will put it beyond
doubt. The words are thefe: Behold I show you
a mystery, we shall not all fleep, h. e. die, but we
fhall all be changed, h. e. thofe faints who are then
living, in a moment, in the twinkling of an eye, at
the last trump (for the trumpet ſhall found) and the
dead shall be raiſed incorruptible, and we shall be
changed. Now pray, what diſtance of time can
we difcover in this text, between the dead faints
*
--
1 Ep. iv. 16.
I
Cor. XV. SI₂ qua
SA
being
264
An ESSAY on
being raiſed, and the living faints changed, when
it is all to be done in a moment, in the twinkling
of an eye, all at the found of the laſt trump? In
the Theffalonians it is faid, The Lord himself shall
defcend from heaven with a shout, with the voice of
the archangel, and with the trump of God, and the
dead in Chrift fhall viſe firſt : Here it is faid, We
Shall not all fleep, but we ſhall all be changed in a mo-
ment, in the twinkling of an eye, at the laſt trump.
Is it not plain from hence, that both the refur-
rection of the dead faints, and the change of the
living are to be effected at the fame time, and
by the fame fignal? The trump is to blow,
and the dead are to be raiſed incorruptible, and
the living are to be changed.
So that theſe words in the Theffalonians, the
dead in Chrift ſhall riſe firſt, cannot be meant of
the raiſing the bodies of the dead faints before
the changing of the bodies of the living; it be-
ing impoffible to conceive any diftance of time
between the one and the other, where the whole
time is as fhort as may be, where it is all to be
done in a moment, and the rest. And therefore
fome other account is to be given of the words.
And what can we fuppofe the Holy Ghoft means,
when he fais, The dead in Chrift fhall rife firſt,
unleſs it be, That the people of God fhall have
the preference to the wicked, in refpect of the
time, as well as the glory of their refurrection,
rifing a thousand years before the wicked?
Befides, this will farther appear, if we confi-
der what was the principal occafion of the apoftle's
introducing thefe words, namely, to obviate an
objection, or anfwer a queftion which fome might
be ready to ftart from the premifes. For the
apoftle having faid nothing in all his difcourfe
concerning the refurrection of the wicked, fuch
a thought as this might very naturally arife in
the
1
the Millennium, &c.
·265
the minds of the faints, But what will become of
the ungodly? Where will they be at this time?
Are they to be raifed with us, or afterwards?
Now to remove fuch a fcruple as this, the apoftle
tells us, That the dead in Chrift fhall rife firft;
by which he plainly intimates, that the bodies
of the dead faints fhould be raifed, and thoſe of
the living (as connected with the former event)
be changed, before the wicked, the reſt of the
dead, fhould rife and live again: And there being
the diſtance of a thoufand years between thefe
two refurrections, that of the faints may very
well be called the first refurrection.
The other fcripture which I defign to lay be-
fore the reader in this argument, and which the
laft will reflect light upon, is in the Pfalms. The
words are thefe: Like sheep they are laid in the
grave, death fall feed on them; and the upright
Shall have dominion over them in the morning. Here,
I apprehend, we have a plain diftinction between
the godly and the wicked, not only in death, but
at the refurrection. The wicked are they that,
like fheep, are laid in the grave, they, on whom
death fhall feed; the upright are the faints, the
children of God, who, though oppreffed and per-
fecuted by the wicked in this life, fhall have do-
minion over them in the morning. It is no un-
ufual thing to have the ftate immediately fucced-
ing our Lord's fecond appearance, or the time
alloted for the judgment, reprefented under the
notion of a day in fcripture; and as this not
only includes the refurrection, but, refpect-
ing the faints, is the refurrection ftate it felf;
fo that ftate likewife may not improperly be con-
fidered in the fame light, or be defcribed by
the fame term. Hence by the morning, in this
I
? Pfal. xlix. 14. 12 Tim.i. 12. and iv. 8. 2 Pet. iii. 10. &c.
place,
266
An ESSAY on
place, I make no doubt, but we are to under-
ftand the morning of the refurrection, and by
the upright's having dominion over the wicked
at that time, that the faints fhall not only have a
fuperior glory put upon them in the refurrection,
but likewife a precedency to the wicked in refpect
of time. The upright, the faints, fhall rife in the
morning of that great day, the other not till the
evening; during which interval, nay, from the
time that they expired, natural death will con-
tinually feed upon their bodies in the grave, and
fpiritual death upon their fouls in hell.
I fubjoin to what has been faid, the account
that Daniel gives of the refurrection, which is
this: And many of them that fleep in the dust of
the earth shall awake, fome to everlasting life, and
fome to Shame and everlasting contempt
I think
a very little attention to the manner in which
Daniel expreffes himſelf, will fatisfy every un-
prejudiced mind, that the refurrection is not that
general, promifcuous thing, which fome have
imagined. Let the former part of the account
be confidered firft: Many of them that fleep in
the duft of the earth, fhall awake. Can any thing
be more exprefs? Had the refurrection been
general or common, could the prophet with any
colour of reaſon, any confiſtency with truth, have
faid only that many of them fhould awake?
It
fhould certainly have been all. But though all
fhall awake, yet becauſe they ſhall not all awake
at one and the fame time, Daniel, to lead us in-
to this diftinction of the refurrection, fais not
that all, but that many fhall awake. This is a
general account of the refurrection, and an un-
deniable proof that all fhall rife; but then it
likewife informs us, that the whole refurrection
Chap. xii. 2.
is
the Millennium, &c.
267
is to be accompliſhed at different times, and that
thoſe who are concerned in it, áre to riſe in two
different bodies; many now, at the begining of
the thouſand years, and many afterwards, at the
clofe of them. And therefore the prophet goes
on, and explains himſelf thus in the words
following, when he fais: Some to everlaſting life,
and fome to fhame and everlaſting contempt. Here
we learn how the former account is to be under-
ſtood, how the many is to be applied, namely, to
the different bodies of the faints and of the wicked,
and their rifing not all at one and the fame time,
but the faints firft, and the wicked afterwards.
And when this is compared with the more expli-
cit account of the reſurrection, as divided by
St. John into two grand branches, I am perfuad-
ed, it will not only clear up the interpretation I
have now offered, of this paffage of Daniel, but
convince the reader, that no juft account can be
given of the refurrection, where this diftinction
is wanting.
The only fcripture which I now propoſe to
offer for farther fatisfaction in this matter, is
that, where St. Matthew tells us : That after our
Lord had yielded up his fpirit, not only the vail
of the temple was rent in twain, but alfo, that
the graves were opened, and many bodies of faints
which flept, arofe, and they going out of their graves
after bis, h. e. Chrift's refurrection was over, went
into the boly city, and appeared to many³. This is
an hiftorical account of a fact which happened
after the refurrection of Chrift; from whence it
is abundantly clear, that there was at that time
an eſpecial refurrection of fome of the faints.
The inquiry upon which is, What are we to col-
lect from it? It is certain that feveral accounts
Chap. xxvii. 50-53.
may
268
An ESSAY on·
may be given of it. As, 1. That it was a literal
accompliſhment of a prophecy delivered by Iſaiah+.
2. That it anfwered to what our Lord himfelf
had predicted a little before his fufferings.
3. That it was defigned as a proof that Chrift
had conquered death, and had taken poffeffion of
the unfeen world. 4. That fuch a refurrection
as this, fuppofe of the moft eminent faints, was
neceffary, that ſo Chriſt might not aſcend alone
into heaven; but be attended by fuch as fhould
be monuments or witneffes of his victory over fin
and Satan, over death and bades: But yet is not
this all, I imagine, that is intended by this event,
and the account which the evangelift gives us of
it. For I look upon it farther, 5. To be defigned
as a ſpecimen and pledge of the feparate and
eſpecial refurrection of all the faints upon Chrift's
fecond coming. This is certainly an inftance of
a ſpecial refurrection of the faints: And what can
it more probably fuggeft to us, Than that, as
certainly as thefe faints were now raifed to at-
tend Chrift in his afcenfion to heaven, fo cer-
tainly fhall all the faints be raiſed to meet Chriſt
in the air, and come forward with him to judg-
ment at the laft day? The one feems to be a
ſample and earneſt of the other.
But here, before I difmifs this fubject, I muſt
not forget a very popular objection, which is
raifed againſt the doctrine of a firft and fpecial
refurrection, peculiar to the faints, from thofe words.
of our Lord in St. John: The hour is coming, in
which all that are in the graves ſhall bear his voice,
and hall come forth, they that have done good, unto
the refurrection of life; and they that have done evil,
unto the refurrection of damnation. Now this, fay
$
4 Chap. xxvi. 19. John v. 25. See Whitby in loc. And
Fleming, on the firft refurrection. p. 32. Chap. v. 28.
6
the
the Millennium, &c.
269
the antimillenaries, is a defcription of the refur-
rection, and is fo far from making any diſtinction
in that event, or dividing the refurrection be-
tween the righteous and the wicked, that it ſpeaks
of the refurrection, as one fingle event, as what
is to be accomplished, refpecting all mankind, at
one and the fame time.
To this I answer, That it is no proof of a
fingle and promifcuous refurrection, becauſe this
text fpeaks, or rather may feem to fpeak, of the
refurrection in general, or without any verbal
diftinction. This muſt not be allowed, becauſe
it would manifeftly fet different parts of fcripture
into a direct oppofition, and make them contra-
dict one another. For however ftrongly this
text may at firſt appear to countenance a fingle
refurrection, it is certain, that others as ſtrongly
affert a double refurrection. But this has been
one unhappy occaſion of miſtake in this article,
becauſe fome of the accounts of fcripture have
ſpoken of this event as promifcuous and general,
therefore, without any attendance to other parts
of revelation, it has been concluded that the re-
furrection was in fact fuch. Wheras we ſhall find,
if we look more narrowly into fcriptural repre-
fentations, that thofe things are conjoined in the
defcription, which are very diſtant in the accom-
pliſhment. And to let the reader fee, how eafy
it is to be mifled in theſe cafes, I will take leave to
put him in mind of a miſtake of this nature, which
I have been guilty of in this Effay in the explica-
tion of that paffage in Joel, which feems to ſpeak
of the harvest and vintage as contemporary events'.
This I did purely on account of their being con-
nected by Joel in the defcription, even in oppo-
fition to the diviſion which St. John makes of
7 See p. 72, &c. of this Effay.
them
270
An ESSAY on
them in the Revelation, though I had that paffage
before me at the fame time. And as I did it
here, and it has been done in other parts of fcrip-
ture, it is not unreafonable to fuppofe that the
like has happened in refpect of the particular
text before us. However, thus much I infift upon,
That no fufficient argument can be formed from
the general account which is ſuppoſed to be given
of the refurrection in this place, to prove that
the event or fact it felf will be general and pro-
mifcuous.
And farther to prove this, as well as fet afide
the objection advanced from it, I muft acquaint
the reader, That thofe who contend for a fingle
refurrection from this text, labour under a very
great miſtake, with refpect to the time within
which the refurrection is here bounded. For
though it is faid to be effected in an hour [the
hour is coming] let it not be imagined that the
word here is to be taken for that fpace of time
which is commonly known amongſt us by that
term. No; the word ga is of a very large and
extenfive fignification in fcripture. And though
it properly fignify that artificial part of time which
is called an hour; yet it is fometimes metonimi-
cally uſed for a time of danger. Again, by a
fynecdoche it is fometimes contracted to a mo-
ment, fometimes lengthened to a day 2, and
ſometimes ftretched out to months, years, and
ages'; in which cafes it is ufually rendered by
the word Time. Now, as Maton obferves, there
being nothing in this place of St. John's goſpel,
9
Matth. xx. 6. John xii. 27. 1 Luke xii. 12.
* Mark
vi. 35.
Thus the word is applied to the whole reign of anti-
chriſt, Rev. xvii. 12. which includes no lefs than 1260 years.
And yet more largely, to all the time from our Lord's death to
his fecond coming, which amounts already to one thouſand ſeven
hundred years. 1 John ii. 18.
repugnant
the Millennium, &c.
271
repugnant to fuch a tranflation, nor in fuch a
tranflation to the millenary doctrine, why fhould
we not as well read, The time is coming, as others
do The hour? Which muſt lead us to fuppofe,
that the word is defigned to include all that ſpace
which is to run out between Chrift's fecond com-
ing, and the confummation of his mediatoral
kingdom in the final judgment of the wicked, in-
clufive of a thouſand and odd years. In this view
of the paffage there is nothing inconfiftent with
what has been fuggefted in favour of a double re-
furrection, this being the natural expofition of
the text: The time is coming, in which, b.e. with-
in the compaſs of which, all that are in the grave,
Shall hear his voice, and come forth; they that have
done good, unto the refurrection of life (when this
time begins) and they that have done evil, unto
the refurrection of damnation (when this time fhall
end.)
I conclude with Maton's remark on this paffage:
And furely, fais he, fecing the fame apoftle bath in
the 20th chapter of the Revelation plainly record-
ed this first and fecond refurrection, I am perfuaded,
that the repetition of the word here, would have been
enough to have fuggefted unto our adverfaries this
conftruction of the text, bad they as feriously fought
the manifeftation of the truth, as they have done the
advancement of their own erroneous fancy. But
whilst they have wrefted this place in the gospel, to
make it ſeem irreconcilable with the literal inter-
pretation of that in the Revelation, they have at
once quite loft the true meaning of both places, and
chained up their understandings, left they should launch
out to defcry the true latitude of a principal article
of Chriftian belief s.
One thing more I muft not omit obferving,
4 Gog and Magog. p. 119.
• Ibid:
which
272
An ESSAY on
which is, That by the account which has been
now given of the firft refurrection, all the objec-
tions that Dr. Whitby has raiſed againſt a ſeparate
and fpecial refurrection of the faints, in his fourth
and laſt chapters, founded upon the fcripture ac-
counts of this event, are intirely fuperfeded. I
am very well affured, that if this first refurrection
be reſtrained to the martyrs, it can never be de-
fended; but being explained of all the faints in
general, it not only precludes the objections which
lie againſt the other method of explication, but
upon all accounts anfwers the fcripture repre-
fentation of this doctrine.
I know not whether, for the fuller fatisfaction
of the reader, I fhould not likewife acquaint him,
That as I explain the firſt reſurrection of the faints
in general, fo that I fuppofe all the faints will be
raifed at one and the fame time. The prefent
reafon which I offer for it, is, that, I think, we
cannot upon any other principle keep in a con-
fiftency with fcripture, when it declares, That
Chrift, upon his fecond defcent, fhall bring all
the faints with him, that at the fame time, the
lamb's wife ſhall be made ready", and that New
Jerufalem fhall defcend from God out of heaven.
which muſt include, not a part only, but the whole
of Chrift's myftical body. With refpect to thofe
words in the Corinthians, which fay, But every
man in his order'; I am inclined to believe, by
confidering them in connexion with the forego-
ing verfe, that they are defigned to fuggeft the
doctrine of a general refurrection, and fo that
every man may be confidered as a diftribution of
all mankind, under their two great heads, Adam
and Chrift; or rather, may be explained of Chrift
* Ibid. chap. xxi. 10.
Zech. xiv. S.
I Ep. chap. xv. 2 3.
7 Rev. xix. 7.
himself,
the Millennium, &c.
273
himfelf, his followers, and the wicked. And the
order which is here fpoken of, will fall under
fuch a divifion as this; Chrift is the firſt fruits
of the ſpecial reſurrection, then they that are
Chriſt's at his coming, and laftly the wicked,
near the end', or a thousand years after. And
thus this paffage will prove, not only the univer-
fal refurrection of the faints upon Chrift's fecond
coming, but fupport that diftinction of the re-
furrection which the apoftle John makes in this
20th of the Revelation. If there is this order,
there muſt certainly be fome diſtances of time in
the refurrection; the confequence of which is, that
as Chrift riſes firft, fo thofe that belong to him
fhall riſe next, and the wicked laſt of all 2.
Thus having confidered what reafons we have,
both from fcripture and antiquity, to explain the
firft refurrection of the feparate and fpecial refur-
rection of the faints, upon Chrift's fecond com-
ing, a thouſand years before the refurrection of
the wicked; and having likewiſe endeavoured to
remove all that Dr. Whitby has advanced againſt
this doctrine in his celebrated treatife of the Mil-
lennium; I hope, none of my readers will think
much, if I lay claim to his own words, with a very
fmall alteration, and conclude the argument with
faying: THUS WILL TRUTH PREVAIL AT LAST,
BUT TO THE RUIN OF THIS FIGURATIVE
RESURRECTION I procede now,
Secondly, To examine the characters of thoſe
who are to partake of this refurrection, or, the
perſons to whom it is proper; faid to be fuch,
1. As were beheaded for the witnefs of Jefus,
and the word of God.
I Cor. xv. 24.
§ 6. p. 729.
Vol. I.
See Maton in loc. 3 See Chap. z.
T
2. As
*74
An ESSAY on
2. As had not worſhiped the beaft, neither his
Image, &c.
Let us begin with the former branch of their
character, viz.
1. That they are fuch who had been beheaded
for the witnefs of Jesus.
This part of the defcription is defigned to re-
preſent the martyrdom of fuch as ſuffered in the
primitive ages of the Chriftian church, or under
Rome pagan; which appears from thefe two
reafons; 1. Becauſe the Greek word TesnenioμÉVOS,
which we render, thofe that were beheaded, tho
it may include any method of execution, any
way of puting to death, yet moſt properly and
ftrictly intends the executing perfons by fevering
their heads from their bodies; the word being
derived from πέλεκυς, an ax. So that there is
here a manifeft allufion to the moſt common
practice of puting to death among the old Ro-
mans, which was by beheading; for which rea-
fon the ax was made the fymbol of government
and power, under the Roman emperors and ma-
giftrates, and was therefore carried before them
as fuch by the lictors. The fame may likewiſe
be gathered, 2. From its being faid that they
were beheaded for the witness of Jefus, and for the
word of God; which can deſign nothing elfe, but
that they fuffered death for bearing a public tefti-
mony to the Meffiabfhip of Jefus, and inviolably
adhering to the worſhip of the true God, in op-
pofition to paganifin or gentile idolatry. From
hence it appears, that the perfons intended by
this part of the defcription are no other than
thofe whom St. John faw, upon the opening of
of the fifth feal, where they are ſpoken of in
much the fame terms, it being faid, they were
fuch, as were flain for the word of God, and for
the
the Millennium, &c.
275
+
4
the teftimony which they held concerning Chrift
Jefus.
Theſe then are the perfons, ftanding firft in
this defcription, who are to fhare in the bleffed
privilege and glory of the first refurrection; even
thoſe who fuffered for their profeffion of Chrift,
and the worſhip of the true God under Rome pa-
gan. It follows,
2. That, befides thofe already mentioned, fuch
likewife fhall rife first, as bad not worshiped the
beaft, neither his image, neither had received his
mark upon their foreheads, or in their hands.
Before we can clear up this branch of the cha-
racter, or rightly underſtand who are the perfons
defigned by it, 'tis abfolutely neceffary, that we
be well informed concerning the beaft, bis image
and mark.
3
1.) Let us inquire who we are to underſtand
by the beast in this text. It is well known, that
a beaft is the common emblem made ufe of in
fcripture to reprefent an idolatrous perfecuting
ftate. Now to underſtand what particular ſtate
is here intended, I apprehend, recourſe muſt be
had to the 13th chapter of the Revelation, where
we have a particular defcription of the antichrif
tian ſtate or kingdom, here expreffed by the beaſt.
The account which St. John there gives us is in
theſe words: And I ftood upon the fand of the fea.
and faw a beaft rife up out of the fea, having fe-
ven beads and ten horns, and upon his horns ten
crowns, and upon his heads the names of blafphemy.
And the beaft which I faw was like unto a leopard,
and bis feet were as of a bear, and his mouth as the
mouth of a lion. And the dragon gave him his
power, and his feat, and great authority. And I
faw one ef his beads, as it were, wounded to death,
* Rev. vi. 9
T 2
and
←
276
An ESSAY on
i
and his deadly wound was healed. This is a de-
fcription of the Roman empire, in its latter pe-
riod or ftate, b. e. not as pagan, but papal; when
the ten kingdoms into which the empire had been
broken by the inundation of the Goths and Vandals,
were joined together, as one antichriftian, per-
fecuting commonwealth. The beaft here, with-
out doubt, intends the fecular power of the Ro-
man empire afterwards united under the pope in
favour of a new kind of idolatry; fuch as the
worship of angels, faints departed, images, and
the rest. And therefore the fecond beast, with two
borns, in this chapter, is faid to exercife all the
power of the first beast before him; forafmuch as
he is intirely dependent upon the fecular power
of the ten kingdoms for his being, and lais out,
not fo much his own power (having none ſepa-
rately confidered) as their power, what they put
into his hands, and allow him to exercife in
their fervice, that is, in the ſervice of that ido-
latry which they are conjoined to fupport. Hence
the whore, which is only another repreſentation
of the papal hierarchy, is faid to fit upon a scar-
let coloured beast, full of names of blafphemy, hav-
ing ſeven heads and ten borns; intending the
fame beast as that deſcribed in the 13th chapter.
It being certain then, that, by the beast in this
text, we are to underſtand the papal antichriftian
empire; it will be no difficult matter to ſee
into the first branch of the character, who they
are which had not worshiped the beast; it being
plain, beyond contradiction, that it can defign
no other, than thoſe who did not fall in with the
body of the Roman empire, in acknowledging
and fupporting the new idolatry. The perfons
here defigned, ſtand in direct oppofition to thoſe
7
Ver. II. Ver. 12. * Rev. xvii. 3.
s Ver. 1, 2, 3.
•
who
the Millennium, &c.
277
who are faid to wonder after the beast'; which
was the cafe with the whole Roman empire, or
the ten kingdoms, thofe few excepted, who were
kept in the true faith and uncorrupt profeffion of
the gospel. But,
2.) Here is not only the beaft fpoken of,
but the image of the beaſt. Who are we to un-
derftand by his image? In brief, my opinion
is, That by the image of the beast we are to un-
derſtand the pope himſelf. The image of a
perfon is his reprefentative; he which ftands
in the ftead of another, is cloathed with power
by him, and exercifes that power in his favour
or intereft. Hence our parliament may juſtly be
called the image, or reprefentation of the whole
British kingdom. What was the old pagan em-
peror, but the image of the red dragon, or pagan
empire? So what is the pope, but the image, the
reprefentative head, of all the ten kingdoms
united under him? He became this image, I
conceive, under Phocas, when the decree was
publiſhed, acknowledging him univerfal biſhop,
or head in the empire. He was in being, as the
antichriftian two horned beaft, before; but now
'twas, that he caufed them which dwelt on the
earth [in the Roman empire] to make him, by
general confent, and publick inveftiture, the
image of the beast, which had the wound by a fword.
and did live. It was a ftratagem of his own,
what he was at the head of, and, as the two horn-
ed beast, worked the empire into. And there-
fore there can be no impropriety in ſaying, that
the pope is both the two borned beaft, and yet al-
fo the image of the first beaft, the reprefentative
of the ten kingdoms; or that he ftands in the
fame capacity with refpect to this new beaft, as
the Roman emperor did, with respect to the red
Ibid. ver. 14.
↑ Rev. xiii. 3.
T 3
1
dragons
ї
278
An ESSAY on
dragon; having in this quality, as the old Ro-
man emperors had, the fovereignty, both in civil
and ecclefiaftical matters, lodged in his own
hands.
If this be the real fact, as I imagine it is, the next
branch of the character opens to us at once. Thofe
who had not worshiped the image of the beast, muſt be
fuch as had never acknowledged the fupremacy
or headship of the pope, who had never paid obe-
dience to him as the vicar of Chrift, which title
he arrogantly affumes to himſelf. It follows,
3.) That we inquire concerning the mark of
the beaft. Now, for our fuller acquaintance in
this particular, it will be neceffary to look back
to the forementioned chapter, where we are told,
that the pope, upon his being fet up as the image
of the beast, caufed all under his jurifdiction to re-
ceive a mark in their band, or in their forehead.
The learned are not agreed as to the original
of this phrafe. Some, I believe the greater part,
think it is taken from a cuftom among the Ro-
mans, who were uſed to put a mark upon their
goods or poffeffions (as we put our coats of arms
upon our plate) and likewife upon their flaves
and foldiers, from thence called infcripti, and
literati fervi, to fignify what mafter or command-
er they belonged to. Others are inclined to be-
lieve, that the expreffion may refer to the phy-
lacteries, which the Jews, to this day, bind up-
on their hands and their foreheads, as a teftimo-
ny of God's property in them, and a profeffion of
their faithfulnefs and obedience to him. And
others, which to me feems the moſt probable,
think, that it alludes to a cuftom among the an-
tient heathen idolaters, who were ufed to have
the mark or character of the god they worshiped,
Rev. xiii. 16.
im-
the Millennium, &c.
279
3
imprinted on their hands or fhoulders ³. Agree-
able to this, the author of the Maccabees tells
us, that Ptolomy Philopater caufed the mark of
an ivy leaf to be burnt upon the bodies of
thofe Jews, who were to injoy no more than
the priviledge of the common people in Egypt,
in token of their being the fervants and wor-
fhipers of Baccbus. And there is this rea-
fon why reference may be made to this cuſtom-
here, that the very fame word which is uſed in
this place, b. e. xdegua, is found in the third
book of the Maccabees. And it is certain, that
feveral paffages in the Maccabees have been allud-
ed to in this prophecy; thofe apocryphal books
being preferved, as Beverley has remarked, not
without a deſign in providence, and put into
the canon of the church of Rome, that a prophet
of their own, or a fcripture of their own cano-
nizing, might be a witneſs againſt them, as to
their idolatrous fuperftitions.
This for the original of the expreffion, or the
cuſtom alluded to in it. Let us now examine
more particularly what is defigned by it, as the
followers of antichrift were to bear this mark,
both in their right bands, and on their foreheads.
As to their receiving it on their foreheads, it is,
without doubt, expreffive of their avowed ad-
herence to antichrift, and their public profeffion
of his doctrines. That they are not afhamed to
acknowledge their relation to him, in as open
and remarkable a manner, as if his name had
been written upon their foreheads. As to their
receiving it in their right band, it fuggefts their
readinefs to defend his perfon, and fupport his
intereft; the right hand being an emblem of ac-
tion, as it is the ftrongeſt and moſt in ufe.
Spencer de Leg. Hebr. lib. z. c. 14. § I.
T 4
Now
280
An ESSAY on
}
Now this being the general defign of the ex-
preffion, and thefe the things intended by receiv-
ing the mark of the beaft, we naturally fall into
the meaning of this part of the character in the
text, where the perfons who are to fhare in this
firſt reſurrection are faid to be fuch, as had not
received his mark, neither upon their foreheads,
nor in their hands; it being as much as to fay,
That they are fuch as had neither openly nor fe-
cretly, neither by fraud nor force, neither in
principle nor practice, efpoufed the papal inte-
reft, or fell in with the beast, in profeffing and
fupporting the new idolatry.
4
5
5
For as
That this is the defign of the expreffion, is
evident from what is faid, on the contrary, of
the followers of Chrift (and fo of thefe perfons,
as part of the virgin affembly which St. John
faw ftanding with the lamb on mount Sion) which
is, that they had his, h. e. the lamb's and bis
father's name written in their foreheads
this can intend nothing elfe, but their public
profeffion of Chrift, as the alone head and king
of his whole church; fo the not receiving the
mark of the beaft muft mean, their difowning or
difavowing, both in word and act, the pretend-
ed fupremacy of the pope, and the idolatrous in-
tereft in which he and the ten kingdoms were
jointly concerned.
From hence then we obferve, That as the for-
mer branch of the defcription, was defigned to
reprefent thofe who fuffered for Chriftianity, or
indeed ftedfaſtly profeffed it, under the pagan
emperors; fo this part of the defcription belongs
to thofe, who had been faithful in bearing their
4 This is the true reading of the place, according to the Alex-
andrian, and feveral other MSS. As alfo according to the four
antient verfions, and Origen, Arethas, Cyprian, and ferom.
5 Rev. xiv. 1,
tefti
the Millennium, &c.
281
teftimony againſt the idolatrous principles and
practices of the church of Rome, under the apo-
ftacy, whether they were called to refift unto
blood or not ".
6
I
In order to give the reader the whole apparatus, or furni-
ture of the beaſt, I would beg leave to fubjoin here my thoughts
concerning the name of the beaft, and the number of his name,
which we meet with, chap. xiii. 17. and xv. 2.
For the name of the beaft; as a thing muft be, before it can have
a name, I imagine, it is defigned to fuggeft the exiſtence of the
beaſt as an antichriftian ftate; and fo, that it points out not only
the time when, but the particular kingdom in which the beaft
was really completed. Its name may very fignificantly intend
the time, or rather the ftate wherein the Roman empire, in its
laft period, took the form, character and power of the perfecut-
ing commonwealth defcribed in the begining of the thirteenth
chapter. In which view the name of the beaft will have a pecu-
liar reference to the kingdom of the Franks, as that which rofe
laft of the ten, and confequently finiſhed or made up the beaft.
Then it was, and in that state, that the Roman empire, as broken
into ten kingdoms, properly obtained the name of the beaft; h.e.
was poffeffed of the full number of kingdoms, together with the
power and fovereignty neceffary to complete the antichriftian
ftate now under confideration. Hence,
The number of the name will fignify the time for which this
beaft is to continue, how long this power and fovereignty is to
remain with, or be exerciſed by the beaſt; which, I apprehend,
unavoidably directs us to the downfal of the kingdom before
mentioned for as its name began there, fo the number of its
name, b. e. the term of years for which it is to continue, is moft
likely to conclude there alfo. And whereas it is faid,
That the number of the beaft is the number of a man, I appre-
hend it intimates, the perfon governing in that fate in whom
this number is to be completed. It is the number of a man, not
only as the way of reckoning is the fame as men ufe, but, I ap-
prehend, as it is a number included in the name of ſome man.
Wherefore,
As the name Ludovicus (which has been a favorite name with the
French kings) contains the numeral letters, according to the an-
tient Roman way of counting (and I think it ought to be a Latin
name, if any) which amount to 666, and fo agrees in the strictest
fenſe with the text, it feems probable to me, that the number of
the beaft's name is to be fixed here: I mean, that as the beaft
received his name, his full complement, denomination and power
in
282
An ESSAY on
I have only farther to obferve under this head,
That though our text makes exprefs mention of
no other perfons concerned in the privilege of
the firft refurrection, than fuch as were brought
to the acknowledgment of the true faith, or
had fuffered for it during the time of the chriſti-
an church, more strictly speaking; yet, that we
are not to ſuppoſe the firſt and efpecial refurrec-
tion confined here. It is not only the Chriftian
confeffors and martyrs, b. e. thofe who live fince
the publication of the gofpel by Chrift himſelf,
who fhall injoy this bleffing; but all the people of
God, all true believers, in all ages of the world.
All the bodies of the faints, departed this life
before our Lord's fecond coming, fhall be raiſed
from among the dead bodies of the wicked, and
together with the living faints, then changed, be
caught up to meet the Lord in the air.
i
in the rife of that kingdom, fo a period will be put to the reign
of the beast (ſtrictly taken) by a revolution in France, and that
under a Lewis: The Holy Spirit ſeeming to decypher the perfon
under whofe government this glorious event fhould happen, by
this very number.
Farther to fupport what has been now offered, it will not be
improper to put the reader in mind, That the original and pri-
mitive antichriftian beaſt no where fubfifts but in the kingdom of
the Franks, that being the only kingdom out of the ten, that has
not been yet conquered. And likewife, That the downfal of
the tenth part of the city (which tenth part can mean nothing
elfe but France, that being, in order of its rife, as well as in-
tereft, the dixator of the papal hierarchy) is made the imme-
diate fore-runner, or leading event, to the univerfal fpread of
Chrift's kingdom, ch. xi. 13, 15. So that we cannot expect either
the deftruction of Turk or pope, till that be accomplished, as the
fecond woe.
{
As to the time when this number expires, it may be obferved,
That forafmuch as the beaſt had his name, or was completed by
the year 476, at fartheft, and as his whole reign is fettled at
1260 years, the concluſion (upon this computation) muſt fall up-
on the year 1736; which looks with a very promiling face upon
the prefent Ludovicus.
This
the Millennium, &c.
283
This must be allowed to be the true ſtate of
the cafe, unleſs what Fleming ſuppoſes could be
made appear, namely, That there was a fpecial
refurrection of all the faints departed, before
Chriſt's refurrection, upon, or immediately after
his refurrection. For if that were true, then the
account in our text might be explained of thoſe
only, who live in the times of the New Teftament
difpenfation. But as I know of no ground for
fuch a divifion in the refurrection of the faints,
(though it is certain feveral rofe after our Lord's
refurrection) I am obliged to think that this text
includes all the faints, whofe bodies fhall be in
the graves upon Chrift's next perfonal appear-
ance, though no particular mention be here made
of them.
The reafons for fuch a comprehenfion are, not
only, that the accurate defcription which the fcrip-
ture gives us of the refurrection, cannot otherwife
be preferved; but becaufe, in a large, and yet in a
true fenfe, the characters here given of the per-
fons, who fhall enjoy this privilege, may be ac-
commodated, and do certainly belong to all the
faithful that ever were, or ever will be. For
though thoſe under the Old Teftament oeconomy,
had not to do with antichrift, in the popular no-
tion of the word, as peculiarly reftrained to the
apoftate church of Rome; yet they bore their
teftimony for Chrift, by oppofing gentilifm, and
fuffered in his caufe from the heathen world. So
again, though after the deftruction of Turk and
pope, no fuch antichrift will exift, as is here ef-
pecially referred to, yet the faints will meet with
fomething under one form or another, that they
will always fee reafon to oppofe and difavow, as
antichriftian. And, I take it, that the grand
reaſon why no particular reference is made in this
text to any other antichrift, than that in the Ro-
man
1
An ESSAY on
284
man empire, is, becauſe the defign of this book
is to give us a hiftory of the goſpel church, from
its firſt eſtabliſhment to its full confummation,
upon Chriſt's ſecond coming; it being our bufi-
nefs to obferve, how far other fcriptural accounts
agree with, or are included in this hiſtory.
In a word then, to cloſe this branch of the
fubject: All that have been diftinguiſhed by di-
vine grace, in all ages of the world, all that
have favingly known and profeffed Chrift, whe-
ther called to fuffer death in his caufe or not,
from righteous Abel to the end of time, are the
fubjects of the privilege here fpoken of, the per-
fons who fhall partake of the firft refurrection,
being included in the characters given of them
in this text. I am now,
Thirdly, To lay before the reader the account
which is here given us of the perfons who ſhare
in this privilege, after their refurrection; or, to
confider the feveral things which are faid of
them in the text, refpecting their condition in
the refurrection-ftate. Now it is obferved of
thefe perfons.
1. That they fat upon thrones, and that judg-
ment was given unto them.
For the reader's fatisfaction in this part of the
argument, it will be proper,
1.) To give him the general import of the
terms by which the future condition of the faints,
in their refurrection-ſtate, is expreft; which are
thoſe of thrones and judgment. And,
2.) To illuftrate the character and condition
of the faints, as included in thofe terms, by cal-
ling in the teftimony of other texts of fcripture,
which concur with this part of the account.
1.) Let the general import of thoſe words,
thrones and judgment, as expreffive of the condi-
tion
the Millennium, &c.
285
tion and glory of the faints in Chrift's future
kingdom, be inquired into.
Now as to thrones, which ſtands firſt in the
text, what can it ſuggeſt to us, but that folemn
preparation which fhall be made for the faints, in
order to their acting in the capacity of kings and
judges, in their refurrection-ftate? The throne is
an emblem of majefty and juftice, that which be-
fpeaks dominion and judgment. Both are in-
cluded in this term. And therefore when the
condition of the raiſed faints is reprefented under
the notion of a throne, the meaning is, That
they ſhall be inveſted with a regal and a judicial
power at the fame time.
And whereas St. John fais, that they fat upon
thrones, it means, I apprehend, not only their
actual intereſt and concern in theſe things, but
their poffeffion of a continued and undisturbed fo-
vereignty and dominion, together with a right
of judicature. Obferve, they both go together;
a power to govern, and a right to judge, are in-
feparably connected. So that we are to confider
the faints, both as kings and judges, thofe are
their proper characters, this their unquestionable
buſineſs, as perfons feated upon thrones. But
leaft there fhould be any heſitation or doubt, as
to this latter part of their office, it is exprefsly
mentioned in the other term; which is that of
Judgment. They fat upon thrones, and judg
ment was given unto them. This muft intend,
that they are actually invefted with a power of
judging, paffing fentence and punishing. And
were there any neceffity for it, it might eafily be
proved, that this term [judgment] in fcripture
implies rule and dominion, a regal as well as a ju-
dicial authority". But, without entering parti-
7 See Gen. xv. 14. and xix. 9: 1 Sam. iv. 18. Pfal. lxxii. 1,˚2.
cularly
286
An ESSAY on
cularly into this, as one character involves the
other, we may explain this latter phrafe by the
former, and fo throw both accounts together, as
carrying this common meaning along with them.
That this character and condition of the faints,
in their raiſed ftate, expreffed by theſe terms,
will conſiſt in their being kings and judges. They
fhall fit upon thrones, and judgment fhall be given
unto them. What a glorious condition is this?
What characters and titles are here? How diffe
rent from their prefent? From what they now
wear? They will no longer be expofed to for-
rows and fufferings; no longer be counted the filth
of the world, and the offscouring of all things.
But this leads me to what was farther propofed
under this head; which was,
2.) To illuftrate the character and condition
of the faints, as included in theſe terms, by col-
lecting fuch paffages of fcripture as concur with
our text in theſe particulars.
It will be no difficult matter, I apprehend, to
make it appear from ſeveral other fcriptures, that
one great buſineſs, as well as glory of the raiſed
faints, in Chrift's future kingdom, will lie, firſt,
in dominion, and then, in judgment.
But before I enter upon this kind of illuſtration
and proof, it is highly neceffary, that I fhould
obferve, by way of premife, That though this
part of the character of the faints in that ſtate, is
double, or confifts of two branches, a regal and
a judicial power; yet, forafmuch as they include
each other, forafmuch as majefty intitles to judg-
ment, and judgment befpeaks majeſty; it is not
to be expected that we fhould find thefe two
words or names diftinctly mentioned in every
fcripture which ſpeaks of that ſtate, and the qua-
lity of the faints in it. Nor is it to be eſteemed
any way neceffary, to the proof of what we have
here
the Millennium, &c.
287
here undertaken, that we fhould have fuch a
particular and ſeparate mention of theſe things;
becaufe, if we eſtabliſh either character we main-
tain both; if we prove that the faints have the
regalia or enfigns of kings and judges afcribed to
them, or that they have thrones affigned them,
whether it is faid to be for rule or judgment, it
is fufficient to anſwer our prefent purpofe, and
demonftrate that they are to fill up the offices of
kings and judges.
This being premifed, we now freely procede
to a detail of fuch fcriptures, as confirm the ge
neral account which our text gives us, of the fu-
ture condition and character of the faints in the
refurrection-ſtate. And as it is very fit we ſhould
trace theſe things up to their original, that they
may appear with all the evidence poffible, we
ſhall begin with the prophet Daniel.
We have his account of the matter in theſe
words: I faw in the night visions, and behold one
like the fon of man, came with the clouds of heaven,
and came to the antient of days, and they brought him
near before him. And there was given him domini-
on and glory, and a kingdom, that all people, nations
and languages fhould ferve him: His dominion is an
everlasting dominion, which shall not pass away;
and his kingdom that which shall not be destroyed
This paffage, together with the context, feems
to be the fountain, from whence the feveral de-
ſcriptions of the New Teftament, relating to the
coming and kingdom of Chrift, are derived.
Now, as I write only in the fervice of truth,
I ſhall always be very open in communicating my
thoughts. I am not afhamed to own, that I dif
fer in my fentiments on this text, not only from
all that I have read upon it, but even from my
* Chap. vii. 13, 14.
felf.
288
An ESSAY on
felf, when I delivered my thoughts from theſe words
in public. I then gave intirely into their opini-
on who fuppofe, that they immediately refer to
the judgment of the great day. And by way of
anfwer to an objection, which fome might form.
from the event upon which the accompliſhment
of this part of the prophecy fuccedes, namely,
the deſtruction of the fourth beaſt, or Roman mo-
narchy (the ſpiritual branch of Chrift's kingdom
intervening between that and his fecond coming)
I obferved, That Daniel might very well be ex-
cufed from entering into a particular defcription
of the ſpiritual reign, becauſe, having taken no-
tice of the deftruction of the beaft, which is the
leading event to it, he had fufficiently apprized
us of fuch an intermediate ftate, and therefore
might be allowed to direct his views immediately
to the perfonal branch of Chrift's kingdom, as
the next diſtinct period, and that in which the
fpiritual was to iffue. I cannot but fay, fuppof-
ing this to be a true Jaccount of Daniel's prophe-
cy, or that the words we have now tranſcribed,
and fome other verfes in the context, are defign-
ed to point us immediately to the judgment ſtate,
I am ſtill of opinion, that this is a fufficient an-
fwer to the objection. But my prefent difficulty
is here. Daniel was concerned with the hiſtory
of the four grand monarchies, that were to op-
prefs the church, and precede the open and uni-
verfal kingdom of Chrift in the world. The im-
mediate object therefore of his prophecy, feems
to be the Roman empire, as the laft of thofe four
kingdoms, and the future condition of the Re-
deemer's intereft in that empire, more eſpecially.
Now for this reafon I cannot, upon reflexion, allow
my felf to think, that Daniel immediately paffes o-
ver from the mention of the beaft's deftruction, to
that ftate of things which is to take place upon
Chrift's
1
the Millennium, &c.
289
Chrift's fecond coming, without any, the leaft
reference to that ſtate of Chriſtianity which is to
fuccede upon the downfal of Turk and pope. And
therefore, what I at prefent believe in the mat-
ter is this: That thoſe words, together with the
9th and 10th, the 26th and 27th verfes, have,
indeed, a double reference. I am far from con-
fining them to the fpiritual branch of Chriſt's
kingdom: I cannot think that the prophecy will
receive its full and utmoſt accompliſhment there;
yet I am not for fuppofing, it is in no degree hint-
ed at; but that the firft application of the prophe-
cy is to the fpiritual ftate, and, that in its laft
fenſe it refers to the fecond coming of our Lord.
It is beyond doubt with me, when I compare.
the accounts here, with fome others refpecting
the introduction and glory of the fpiritual ftate,
that every branch of the deſcription (unleſs we
will except that of opening the books) may be
accommodated to the accounts of things upon
the extirpation of the prefent antichriftian pow-
ers. But then ſhould we ftop here, and extend
our views no farther, we ſhould, in my opinion,
only take in the lower fenfe of the prophecy, as
others feem wholly to have taken the higher. Ad-
miting, therefore, both fenfes, or a double refe-
rence in the prophecy, we prevent objections,
clear up truth, and anfwer all that can be defired
from the text.
Shall not the judgment fit, b. e. God in a ju-
dicial way procede againſt antichrift, when he
comes to execute vengeance upon the papal king-
doms? May he not be faid to ride upon a fiery
throne, when he puts it into the hearts of the
kings of the earth to hate the whore, and burn
ber flesh with fire? Shall not the faints of the Moft
Compare Dan. vii. 9, 10, 11, & 26. Rev. xi. 18. Rev. xvi.
ch. xvii. 16. and ch. xviii. 8, 9.
Vol. I.
U
High
}
An ESSAY on.
290
High poffefs the kingdom, and the greatness of the do-
minion under the whole heaven, when the
govern-
ment of the world ſhall be in the hands of Chrif-
tian magiſtrates? Yes, this will be the cafe:
And this, I apprehend, is one fenfe of Daniel's
prophecy. But then this is not all. For it will
be as true, equally certain, when Chrift comes
to take poffeffion of his mediatorial kingdom, in
the new heavens and new earth, that he will
come in the clouds of beaven; that he will defcend
in the glory of his father; that he will be attend-
ed by the holy angels; that he will be revealed in
flaming fire that the thrones will be pitched down,
or erected; and that the faints will fit in judg
ment with him at that day. And this, I appre-
hend, is the other and higher accompliſhment of
this prophecy. And herein it anfwers what we
brought it for, namely, to prove the double cha-
racter which the faints will fuftain at that time;
the double work they will be concerned in; that
they ſhall be kings and judges: They fhall reign
with Chriſt, and judgment fhall be given to them;
they fhall fit upon thrones, as kings, and join
with Chrift, in the great affize, as judges.
If there be yet any difficulty, refpecting the
interpretation of this text, and its being a par-
rallel with that in the Revelation, it muſt ariſe
from the different terms which are uſed, in repre-
fenting the duration of the kingdom-ftate: Be-
caufe Daniel fais, it fhall be everlasting, or for
ever and ever'; and St. John, that it fhall be for
a thousand and fome odd years. For Daniel; it
may be obferved, That he might call it, an ever-
lafting dominion, as that term is fometimes ufed
to fignify a long duration of time; as when Mofes
ver. 4. compared with
* Rev.xi 15.
ver. 3, 7, 8.
3 ver. 18, 27.
fais
the Millennium, &c.
291
fais to the Ifraelites, This fhall be an everlaſting
Statute to you. Or elfe he might apply that word
to it, in reſpect of the kingdoms of this world,
which are deftroyed and fucceded by others;
whereas this kingdom fhall not pass away, or
be left to another people ". Or laftly, Foraf
much as the ſpiritual branch of Chrift's kingdom
will run up into the perfonal, and the perfonal
iffues in that which is eternal, Daniel might call
it, in the ſtricteft fenfe of the word, an everlaſt-
ing dominion. This, fome may be ready to think,
inconfiftent with St. John. Not in the leaft: Be-
cauſe, though his mediatorial kingdom, in the
new heavens and new earth, which St. John is a-
lone concerned with, in the Revelation, be only
to continue for the time before mentioned ; tho
the form in which he had all along, or for the
perfonal ftate eſpecially, adminiſtered his media-
torial kingdom, be then to ceafe; yet his cha-
racter and work, as mediator, will be eternal.
The Lord Jefus Chrift will always be the medi-
um through which the faints will enjoy God, and
receive bleffednefs and glory from him, to eter-
nity. But I go on ;
n;
Another paffage of fcripture, which illuftrates
and confirms this doctrine, may be met with in the
Revelation; the words are theſe: To him that
overcometh, will I grant to fit with me in my throne,
even as I alſo overcame, and am fet down with my
Father in his throne. It is very obfervable, that
there are here two diftinct thrones, the Father's and
Christ's. The Lord Jefus is now fet down with
his Father upon his throne, as a glorious confe-
quence of his victory over fin, death, and hell.
This throne only befits a divine perfon; none may
fit down with God upon his throne, but Chrift,
Dan. vii. 14. Ibid. ii. 44.
7
$ Lev. xvi. 34.
*ch. iii 21.
U ≈
who
292
An ESSAY on
who is God-man. To fit upon the right hand of God
the Father, in his throne, is a God-like royalty,
and therefore altogether incommunicable to the
mere creature; that which belongs to none, but
him, who is God's fellow. Chrift is fet down with
his Father upon his throne. But there is ano-
ther throne, which is Chrift's, and where he
promifes, that his faints, after their warfare is
accompliſhed, and they are brought off more than
conquerors, through him (which, by the way,
will not be completely, till the refurrection-ftate)
where, I fay, after this, Chrift promifes, that
his faints fhall fit down with him, even upon
bis throne. He means, I apprehend, that throne
which is peculiarly his, as a privilege and pre-
rogative, diftinct from his fiting with his Father
upon his throne; and which belongs to him
folely as mediator; whereas the other belongs
to him as God. Now the queftion is, What
throne is this? And what can it be, unleſs that
peculiar, feparate throne, kindgdom and glory,
which he is to fet up and poffefs, when he comes
in the clouds of heaven? That rule, dominion,
and judgment, in which the faints are to fhare
with him, during the thousand years? I do not
know, that his throne, bis kingdom, bis dominion,
&c. are in fcripture ever peculiarly applied to any
thing elfe; to any ftate, but that which is to be
between the begining and confummation of theſe
thouſand and odd years. As to our Lord's pre-
fent ftate, he is faid to be in his Father's king-
dom, and to be fet down upon his Father's
throne, and is there to abide, till he comes
the fecond time, without fin, unto falvation: Af-
ter that, when the ends for which he came are an-
fwered, and he returns again to his Father, he is
faid to deliver up the kingdom to him, and that
thereupon, God is to be all in all. If ſo, the
efpe-
the Millennium, &c.
293
efpecial kingdom which he is to enter upon, when
he defcends the fecond time from heaven, and
which he is to hold, till he makes a furrender of
it to his Father, muſt be his kingdom and bis
tbrone ; that which is, by way of diftinction and
emphafis, called fo in the fcriptures.
See likewife, to this purpofe, the words of our
Lord, as given us by St. Luke: Te are they which
bave continued with me in my temptations. And I
appoint unto you a kingdom, as my Father bath ap-
pointed unto me. From thefe words, I think no-
thing is more evident, than, 1. That Chrift is
not only to have a kingdom, but a kingdom pe-
culiarly appointed him by his Father, which I
conceive, muſt be his vifible, mediatorial king-
dom. 2. That this kingdom, appointed him by
his Father, fhall, by the appointment of Chrift,
be given to the faints, b. e. they fhall partake
of it, they fhall live and reign with him in it.
3. That one great part of the buſineſs of this
kingdom, one main branch of its adminiſtration
and glory, will confift in rule and judgment;
they fhall fit upon thrones, and judge the twelve
tribes of Ifrael. We have another text, parallel
to this, in St. Matthew, where our Lord, fpeak-
ing to his difciples, expreffes himſelf thus:
Verily, I fay unto you, that ye which have fol-
lowed me, in the new creation', when the fon of
man ſhall fit in the throne of his glory, ye alfo
Shall fit upon twelve thrones, judging the twelve
tribes of Ifrael,
There are a great number of other fcriptures,
which ſpeak of the future condition of the faints,
particularly in the refurrection-ſtate, either in
the fame, or terms equivalent. And for my part,
I do not know how to underſtand thofe places,
Ch. xxii. 28, 29. Η παλιγγενεσία.
U 3
which
294
An ESSAY on
2
6
which attribute regal enfigns to the faints, with
out fuppofing them applicable to this ftate. As
when the apoſtle fais, That a crown of righteouf
nefs was laid up for him againſt that day; and
where the faints are faid to fit upon thrones, or
fit in judgment, and to be clothed with white
robes 4
; and fo more plainly, when they are cal-
led kings, and are faid to reign with Chrift.
In whatever lower fenfe thefe expreffions may be
ufed of the faints, while here, I am perfuaded,
that they are principally deſigned to repreſent
their future character and bufinefs in the world to
But becauſe I ſhould be obliged to tranf
cribe a large part of the New Teftament, if I
were to mention all thofe fcriptures which give in
their teftimony for this truth; I fhall leave it with
thoſe, who are ſtudious of theſe things, to add to
this collection as the paffages prefent in reading.
come.
But, though what has been obferved from the
feveral texts before quoted, may be fufficient to
confirm the general account which was firft given
of the future condition and character of the faints,
and may make it appear, in refpect of the grofs or
bulk of their ſtate, that they fhall be poffeffed, both
of a regal and judicial power; yet the reader, I
believe, will think it neceffary, that he be more
exactly apprifed of matters in this cafe, and that
* 2 Tim. iv. 8.
3 Dan. vii. 9. Several thrones are here mentioed; as one for
ake antient of days, another for the son of man, and others for the
faints. Mede thinks that this place alludes to the thrones or
feats in the Jewish confiftory, or Sanhedrim, where the pater
judicii, or judge of the court, had his affeffores, fiting upon feats,
placed in form of a femi-circle, before him, from his right hand
to the left. Grotius fuppofes the repreſentation is taken from an
antient cuſtom of the Jews, among whom, the princes of the
tribes were wont to fit with the king, in publick affemblies.
4 Rev. vii. 9, 13, 14. 5 Rev. i. 9. 1 Pet, ii. 6. 6 I Cor.
iv. 8, &c.
the
the Millennium, &c.
295
the moſt confiderable particulars, under each
branch of their character, be laid before him.
Now, with regard to their condition, as kings,
exclufive of their judicial power, I apprehend,
the following things may be obſerved;
1. That it is defigned to exprefs the confum-
ate grandeur and happineſs of their ftate. The
prevailing notion which the world entertains, con
cerning a king, is well known.
All look upon
it, as the higheſt expreffion of worldy pomp and
felicity. And fo the faints, as perfons who fhall
then be advanced to a ſtate of abfolute perfection
and glory, may be denominated kings.
2. It may defign their government or rule,
their dominion or victory; particularly,
1.) Over themſelves. Then that conqueft they
had been ſtruggling for in life, fhall be obtained.
Here they maintain a continued and unequal
warfare; the renewed and corrupt part are al-
ways at variance, and fometimes the one, fome-
times the other prevails. But then they fhall
get the better of fin, and obtain an abfolute do-
minion over themfelves.
2.) Then alfo they will be victorious over
Satan. They find him an unwearied adverſary
in this world; and are far from being always able
to difcover his wiles, and refift his attacks. But
God will then bruiſe him under their feet. They
ſhall obtain a complete victory over the devil.
3.) Their victory over the world will be of the
fame kind. What do the faints fuffer from it,
while here? How are they made captives by its
fmiles? How often unreafonably, unbecomingly
funk by its frowns? Still more or leſs in bond-
age to the world. Still too much halting between
God and mammon. But then the fnare fhall be
broken; the joys and pleaſures, the riches and
honours, the loffes and diffappoinments of this
U A
life
296
An ESSAY on
F
life ſhall not affect them. They will then be more
than conquerors over all theſe things. This like-
wife will be their cafe,
4) With regard to the wicked. They are
as briars and thorns, nay, as ſcorpions to them,
while here. How are the faints defpifed, reviled,
and perfecuted by them in this world? But then
the tables fhall be turned. There ſhall be a glo-
rious difference in their circumſtances. The
Souls of the wicked fhall be fhut up with Satan in
the abyss, natural death fhall feed upon their
bodies in the grave. But the followers of the
Lamb fhall be complete, their bodies fhall be
raiſed from the duft, and be re-united with their
glorified fpirits; and all of them, as members of
Chrift, be invefted with a power for the judg-
ment of the wicked. Here then are the feveral
objects of their dominion, felf and Satan, this
world and the wicked. How well may they be
called kings, in refpect of fuch a victory and go-
vernment.
3. This character may be attributed to them,
on account of that true greatnefs or nobility of
foul, which they fhall undoubtedly poffefs in the
raifed ſtate. Some, I apprehend, over do it, in
this particular, when they defign to fet off the
Chriſtian in this life. For, though it muſt be
allowed, that the believer, as poffeffed of the
fpirit of Chrift, is truly noble; and where he
thinks and acts under the influences of that fpirit,
diſcovers a real greatneſs and generofity of tem-
per: Yet, God knows, this is fo feldom the
cafe, that it is hardly once to be mentioned, as a
diftinguishing ingredient in his prefent character.
For who, in many cafes, can ſtoop to meaner
things than the Chriftian? But if we take a view
of him in his raifed ftate, where nothing but the
ſpirit of Chrift prevails; there every thought will
be
the Millennium, &c.
297
be great, every inclination generous, and every
action truly noble. And this may be another
reafon for their being called kings. Or,
4. They may bear this character, becaufe then
they fhall be poffeffed of that kingdom or inhe-
ritance which they were adopted to. They are
now the fons of God, who is the bleffed and only
potentate; but are here incognito, as the heirs
of a crown in a foreign country: But in the
raiſed ſtate, there fhall be a glorious manifeftation
of them, as children and joint heirs with Chrift.
Then they ſhall be put into the full poffeffion of
their kingdom, then they fhall be clothed in
white robes, as their royal veftments ', fhall re-
ceive the crown of righteousness from the hands of
the Redeemer', fhall be feated upon thrones, and
bear palm branches, as fceptres, in their hands?
In a word, then they fhall live and reign with
Chrift. Thus we have the principal ideas that
enter into their character, as kings.
As to its being faid, That judgment was given
unto them, which is the other part of their con-
dition and glory in the refurrection-ftate, I ap-
prehend, it ftrictly regards that fhare which the
faints are to have with Chrift in the judgment of
the wicked, and therefore fhall confider it in this
view firſt.
1. No doubt can be made, but that the faints
fhall fit in judgment with Chrift, over the wick-
ed, angels and men. Thus much is fuggefted
by the apoſtle: Do ye not know, that the faints
Shall judge the world? h. e. the wicked of
the world. And again: Know ye not, that we
fhall judge angels? Meaning the fallen angels,
7 Rev. vii. 9, &c.
! 1 Cor. vi. 2.
2 Tim. iv. 8.
• Ibid. ver. 3.
Rev. vii. 9.
who
298
An ESSAY on
who are referved in chains of darkness, to the
judgment of the great day. Befides, it is in
order to this, partly, that the thrones are faid to
be pitched down, that the faints of the Most High
poffefs the kingdom, that the judgment is faid to be
fet, and the books opened, in Daniel. All this
glorious apparatus, this folemn preparation and
furniture, is not only to exprefs the glory and
happineſs of the faints, during their reign with
Chriſt in the thouſand years; but to fignify their
pre-eminence and dominion over the wicked; to
be, at laft, more particularly and eminently dif
played in that concern they are to have with
Chrift, in judging and paffing fentence upon
them.
Of like import are thofe other places of fcrip-
ture, before quoted, where our Lord tells his
difciples, they fhould fit with him upon thrones,
judging the twelve tribes. This cannot be ap-
plied to the faints, or be underſtood of their
judgment; becauſe, that would be for the faints
to judge themſelves; they will be ready enough
to acquiefce in the judgment of Chrift; but that
is far from giving us room to fuppofe they will
judge themſelves. Befides, the diftinction, which
is here made between them as judging, and the
twelve tribes as judged, excludes the righteous,
and confines the expreffions to the wicked of the
world:
But though I am inclined to think, that this
is the firft, if not the only defign of our text,
when it is faid, that judgment was given to the
raifed faints; yet I must be fo open, upon this
branch of the argument, as to acquaint the reader,
that I am of opinion, the faints are to be other-
wife concerned in the judgment, than what has
2 Pet. ii. 4.
been
the Millennium, &c.
299
been yet mentioned. I believe, that as a prepa-
ratory to their fiting in judgment with Chrift, or
concurring, in a judicial way, with him, they
will be firit judged themſelves: Which is
2. The other thing to be confidered in the
judgment. The faints ſhall not only be inveſted
with a judicial power over the wicked, in Chrift's
mediatorial kingdom, but fhall likewife be judged
themſelves.
I am very well aware of the ſurpriſe that ſuch
an opinion as this may create in the reader at
firft. He will be ready to think, that fuch a fup-
pofition is not to be reconciled with the perfection
of that ſtate, which the faints are to enjoy after
the refurrection; that it is a fort of contradic-
tion, to affert, that the faints are to be clothed
with a regal and judicial power over others;
and yet that they are, at the fame time, or
in the fame ftate, to appear before the tribu-
nal of Chriſt, and be judged themfelves. How-
ever harfh and inconfiftent this may feem
upon being firſt mentioned, yet, if we have the
word of God for it, if it be part of his oracles,
and be fupported by facred authority;
are fo far from being allowed to heſitate about it,
that we are not only to receive it as truth, but
to fearch into the doctrine, and fettle our no-
tions about it. And that this is the cafe, I mean,
that the word of God is clear and peremptory in
this matter, will appear, by confulting a few
paffages of facred writ.
we
Now the firft, I would recommend to confi-
daration, is that of St. Paul to the Corinthians :
We must all, fais he, appear before the judgment-
feat of Chrift, that every one may receive the things
done in his body, according to that he bath done,
whether it be good or bad ✦. Is it not undeniably
4 2 Cor. v. 10.
plain
300
An ESSAY on
plain from hence, 1. That Chrift is to erect a
tribunal, to have a judgment-feat, or fit as judge?
2. That this cannot be until his fecond perfonal
appearance, when he fhall come with all the
faints, after the refurrection of their bodies, and
their being re-united to their fouls, in a glorious
immortal ſtate? 3. That the faints are to ap-
pear at his tribunal, as well as the wicked;
though not at the fame time, but before the
wicked? Are not theſe the perfons principally
intended by the pronoun we? For we, &c. Who
does St. Paul mean? Even we, the apostles,
and we, the people of God. For St. Paul was
now writing to an eminent church of Chrift,
namely, the church at Corinth: So that he muft
mean, that all the faints fhould appear before the
judgment ſeat of Chrift; that there is to be a
general, an univerfal appearance of them; that
not one believer is to be exempted. And there-
fore, we may obferve, 4. When the apoftle
fpeaks of the defign or end of this judicature,
he tells us it is, That every one may receive
the things done in the body. From whence, by
the way, we may obſerve, that this is to be
the time, in which the Lord Jefus Chrift will
diftribute rewards to all his faints, in proportion
to their ſervices for him in this world. And
when or where can all this be, unleſs in the thou-
fand years ftate, during the time that they live
and reign with Chrift? If the faints muſt be
judged themfelves, and yet are to judge the
world, certainly their judgment must be first;
muſt be over before the other comes on. Befides,
it is granted on all hands, that the children of
God will never ftand among the wicked, in the
judgment of the great day, mixed and blended
together: Now, how is this to be fo eaſily and
naturally accounted for, as by fuppofing, that be-
ing
the Millennium, &c.
301
ing raiſed firſt, their judgment will be firft iffued?
And that, being invefted with judicial power by
Chrift, when the wicked are raiſed, they fhall
join with him in judging the world, or in ap-
proving that righteous fentence, which Chrift
ſhall pronounce againſt the wicked?
To this may be fubjoined the words of the
fame apoſtle to Timothy: I charge thee therefore
before God, and the Lord Jefus Chrift, who shall
judge the quick and the dead at his appearing, and
bis kingdom, &c. In this paffage, there are the
following obfervables: 1. That there certainly
will be a future or ſecond appearance of Chriſt, a
perfonal viſible coming in the clouds, with power
and great glory. 2. That when Chrift thus ap-
pears, the fecond time, without fin unto falva-
tion, he is to receive his kingdom, the kingdom
appointed him by his Father, and not before.
3. That at this appearing, and in this kingdom,
the Lord Jefus Chrift will judge both the quick
and the dead; which expreffions include, as well
the juſt as the unjuft; both forts are to be judged,
and all of each fort. And when will this be?
At his appearing, and in his kingdom. He will,
in a fenfe, judge both the quick and the dead at
bis appearing. Then will Chrift, in part, judge
the quick wicked, that is, thofe ungodly perfons,
who fhall be alive, by taking vengeance upon
them in flaming fire, burning up their bodies, and
turning their fouls into hell; and the dead wick-
ed, that is, the wicked departed before his com-
ing, by fhutting up their fouls, together with the
fouls of the former, in the abyss, and confining
them there with the devil and his angels, to the
time of their general and full judgment, upon
the cloſe of the thouſand years. Then like-
S 2 Tim. iv. 4.
1
wife,
302
An ESSAT on
wife, b. e. at his appearing, will the Redeemer,
in part, judge the quick faints, by caufing fuch as
ſhall then be alive, to pafs under a glorious
change; and the dead faints, by raifing their
bodies, and re-uniting them to their fouls; by
taking them up to meet him in the air; by bring
ing them forward, to reign with himſelf in the
new heaven and new earth; and by inftating
them in the full liberty and glory of God's child-
ren. Upon theſe accounts, Chrift may be faid to
judge the quick and the dead, juft and unjuft, at
his appearing. But then, this is only part of the
truth. Chrift will farther judge both in bis king-
dom. This, with refpect to the faints, is not to
be underſtood of their perfons; for, the fore-
going tranfactions towards them, is, I apprehend,
all that can be fuppofed neceffary, as to the judg-
ment of the faints perfons. Their victory is
herein complete, their ftate is abfolutely fixed.
But it is not fo with regard to the wicked; the
judgment which they come under, upon Chrift's
appearing, is only an earneft or prelibation of
what is to follow in bis kingdom, emphatically fo
called: For here, I fuppofe, in relation to the
faints, that their works will come into judg-
ment; that Chrift will infpect their conduct in
this world, that their bad works fhall be burnt
up, and their good ones be publicly acknowledg-
ed: In which I apprehend, one principal branch
of the reward of that ftate will confiſt. And
this, I conclude, will be a continued judg-
ment, during the whole term of the thoufand
years. Upon this, the judgment of the faints,
as to their works, being over, and they, as heirs
with Chrift in his kingdom, invefted with judicial
power; the general, public, and final judgment
of the wicked, fhortly after their refurrection,
will come on; in which, the faints, fiting upon
thrones
the Millennium, &c.
303
thrones with Chrift, will join with him, in that
righteous fentence, which fhall then be pronounc-
ed and executed upon them. Now, from hence,
I apprehend, it will follow, as a neceffary con-
clufion from the text, That the time from
Chrift's appearing and receiving his kingdom, to
the time that he fhall deliver it up to his Father,
is a ſtate, in which the faints are not only (upon
the cloſe of it) to be concerned in the judgment
of the wicked; but alfo, during the thoufand
years, to be judged themſelves, refpecting their
works.
I would not hurry thefe things over, nor run
on fafter than the reader can bear. I will fup-
poſe he has the fame ſtruggles in his mind, the
fame difficulties in his thoughts, as at firft. I
will conclude that he is faying with himfelf, How
can theſe things be? How can a time of being
judged, and a time of reigning, confift? Are
not the things themfelves at variance? Is it not
a contradiction in terms ?-There may, perhaps,
ftill be fome ground for fuch a debate. However,
it is certain, we have proved the former part of
the account, viz. That this is to be the time
when the faints are to reign with Chrift; that
then they will undoubtedly appear with the cha-
racter of kings. Now as to the latter cafe, That
they are likewife in the fame ſtate to be judged.
Let the reader permit me, in my turn, to pro-
pofe a few queſtions, and beg that he would prefs
them upon his mind.
Do you believe, there is ever to be any ſuch
time as a day of account? A day, in which the
ftewardship of particular churches, as well as
particular perfons, fhall be called over? Do you
believe, that the Lord Jefus Chrift, who is laid
as the foundation of every fpiritual building in
Sion, will ever infpect the feveral fuperftructures
that
304
An ESSAY on
that are built upon him? Will ever examine the
materials, and try whether they are according to
the faith and order of the gofpel, or not? Do
you believe, there will ever be a ſtate, in
which that, which is agreeable to his mind, and
the ſtandard of his word, fhall be publicly ac-
knowledged and commended? And wherein, at
the fame time, that which is found to be only the
invention of men, fhall be difowned and rejected?
Do you belive, that what the apoſtle fais, in the
fore quoted paffage to the Corinthians, is true?
That every one of the faints (each in his parti-
cular order) ſhall appear before the judgment feat
of Chriſt, that they may give an account of what
was done in the body? Where they lived, what
miniſtry they attended, how they profited, what
uſe they were of in their places, what fer-
vices they performed for the Redeemer, what
good they did to fouls, what uſe they made
of their time, how they improved their tas
lents, and the rest? Do you believe any of
theſe things? Nay, let me ask farther: Do
you believe, not only, that the particular acti-
ons of every believer fhall be called over, but
that they fhall receive a reward, in proportion to
every one of thofe actions, wherein they have
been ſerviceable to Chrift and his people? Our
Lord is graciouſly pleafed to account what is
done for the leaſt of his brethren, as done to him-
felf;
and tells us, that whosoever shall give to
drink, unto one of thefe little ones, a cup of cold
water only, in the name of a diſciple, ſhall in no
wife lofe bis reward. By which, without doubt,
our Lord muft intend, that the leaft labour of
love done for him, or the good of fouls, fhall,
in due time, meet with a proportionate recom-
• Matth. XXV. 49.
pence,
the Millennium, &c.
305
pence. On the contrary, is there not parity of
reafon to fuppofe, that all thoſe works and actions
of the faints, which were not pleafing to the
Lord, as not being done from a true principle,
and directed to a right end, fhall be brought up-
on the ſtage, ſhall be put into the ballance, and
as they will be found wanting, be burnt up, and
they whoſe works they are, fuffer the lofs of
them? Can you conceive any thing like this?
Do you believe there ever will be fuch a procefs,
fuch tranſactions as theſe? If ſo, the argument
will ſhrink into a very narrow compafs: For
then, the only queſtion that remains, is, At what
time, in what ſtate fhall theſe things be done ?
They are manifeftly too high for a mortal, finful
ftate; and therefore cannot take place in the
ſpiritual part of Chrift's reign, be it ever fo glo-
rious. They are manifeftly too low for a heaven-
ly ftate, that ftate which is to run on thorough
eternity, after Chrift has delivered up the king-
dom to his Father, and God comes to be all in
all. There can be no judging, no rewarding
there; becauſe that ſtate is intirely of
grace, ab
folutely the gift of God, and is not to be entered
upon till the general judgment is over. Where
then fhall we fix? What time or place can com-.
port with thefe tranfactions, unleis it be that of
the thouſand years reign? This appears to be
the kingdom appointed Chrift by the Father;
that ftate where he is to be prefent and reigni
with his people. Then why not that ſtate, where
all are to appear before the judgment feat of
Chrift, and to receive according to the deeds
done in the body, whether good or evil; fuffer-
ing the lofs of their evil, and having praiſe for
their good ones?
But if you believe none of theſe things, if you
fuppofe no fuch ftate, if you allow no fuch work
Vol. I.
X
or
306
An ESSAY on
or buſineſs as this, Tell me, I beg of you, what
we are to make, not only of the fcriptures al-
ready mentioned, but others, of the like import,
that we have to produce. How are we to un-
derſtand them? What account muft we give of
them? For my own part, I profefs my felf at
an intire lofs in their meaning, can come to no
certainty about them, can fix no determinate
fenfe upon them, unleſs we are to explain them
in this way, and refer them to the time and ſtate
before mentioned. Tell me, I befeech you, what
the Holy Ghoft defigns, when he fais to the
faints of Corinth, by St. Paul, the apoftle includ-
ing himſelf, We must all appear before the judgment
feat of Christ, &c. And again, when he ſpeaks
by the fame apoſtle in theſe words: But why doft
thou judge thy brother? or why dost thou fet at
nought thy brother? (for eating or not eating as
thou doft) for we shall all stand before the judg-
ment feat of Chrift. Are the faints intended
here, or not? Moreover, if there be nothing in
what has been fuggeſted, let us know how we are
to underſtand thoſe words of the royal preacher :
For God fhall bring every work into judgment, with
every fecret thing, whether good, or whether evils.
With this, correfpond the words of St. Paul to
the Romans: In the day when God ſhall judge the
Secrets of men by Jefus Chrift, according to my gof-
pel. Add to thefe paffages, that in the Reve-
lation: And I heard a voice from heaven, faying
unto me, Write, Bleffed are the dead which die in
the Lord, from henceforth: Yea, faith the fpirit,
that they may rest from their labour; and their works
do follow them. The words which I principally
regard are the laft, And their works do follow them.
Now by thefe works, which are faid to follow the
* Ecclef. xii. 14.
Rom. xiv. 10,
9 Ch. ii. 16.
faints
the Millennium, &c.
307
faints after death, moft, I fuppofe, underſtand
their good works to be meant: I agree to it, as
part of the truth, but not the whole truth. For,
as this place fpeaks of the faints in general, thofe
who die in the Lord, and thoſe only; fo it
ſpeaks of their works promifcuouſly, without any
diftinction of them as good and bad; their works,
b. e. all their works, whether good or bad, follow
them after death. How does this appear? Be-
caufe elfe, it does not confift with other texts of
fcripture, particularly thofe in the Corinthians and
Ecclefiaftes, which bring both the good and bad
works of the faints before the judgment feat of
Chrift. But where is the neceffity for this? Why
muft it be fo? Doubtlefs, that they may be all
tried in the great day, in the ftate we are now
fpeaking of; that fo the faints may receive a re-
ward for their good works, and that the bad, after
trial, may be rejected.
With reſpect more particularly, to the doctrine
of rewards in the kingdom ftate, which is here
fuppofed a principal reafon, why the works of the
faints fhall be brought into judgment. That, I
think, is written, as with a fun-beam, in the ora-
cles of truth. Why is the Lord reprefented, as
keeping a book of remembrance * ; or as preferving
the memory of the good words and actions of
the faints, if it be not, that every work and las
bour of love, may hereafter be called over, and
meet a fuitable reward in his kingdom? Shall
not this, think you, be one of thofe books which
are to be opened in that great day of account?
Why is Chrift defcribed, as reckoning with his
fervants, that he might fee what improvements.
they had made of their talents, if we are not to
ſuppoſe that he will bring their whole conduct
* Matth. xxv. 14, &c.
Mal. iii. 16.
X 2
into
308
An ESSAY on
3
into judgment, and diftribute to his ftewards, in
proportion to their integrity and uſefulneſs ?
Nay, verily, can we have any intimation of this
kind more exprefs than what the text it felf
gives us; when our Lord is brought in, as fay-
ing Well done, thou good and faithful fervant;
thou hast been faithful over a few things, I will
make thee ruler over many things; enter thou into
the joy of thy Lord ³. Again, does not the Re-
deemer declare himfelf in the fame way, when
he fais Bleffed are thofe fervants, whom the Lord,
when he cometh, Shall find watching. Verily, I
fay unto you, that he shall gird himfelf, and make
them fit down to meat; and will come forth and
ferve them? What can theſe high figurative
expreffions mean, but that Chrift will confer
fome fpecial marks of favour upon thoſe in his
kingdom, who have been faithful in the diſcharge
of his work, while here? If it were neceffary
to multiply fcriptures on this head, we might
fubjoin the exhortation to the church of Phila-
delphia, in thefe words: Behold, I come quickly
(this is exprefly meant of his coming to judg
ment) bold that faft which thou haft, that no man
take thy crown 5. What is the church here ex-
horted to hold faft? Her works and labour of
love; her ftrength in his ways, and zeal for his
caufe; all which are mentioned to her praiſe in
the preceding verfes. And why is the exhorted
to hold thefe faft? That no man might take her
crown. What are we to fuppofe is meant by her
crown? Not the crown of falvation, or con-
fummate glory, which Chrift had purchafed by
his blood, which he kept for her, and which was
therefore in fafer hands than her own; that ſhe
was in no danger of lofing; none could pluck.
* Matth. xxi. 9. 4 Luke xii. 37. &c.
s
* Rev. iii. 11.
this
the Millennium, &c.
309
this church, nor her crown out of Chrift's hand.
Her crown then, we may fuppofe, has a double
reference. Firft, To the ftate fhe was now in;
and fo may intend, the honour which Chriſt
did that particular body of Chriftians, by intruſt-
ing them with his word and ordinances, and blef-
fing them with faithfulneſs and courage, to pro-
fefs his name, and maintain his worship: And fo
by exhorting her to hold faft what ſhe had, and
with that her crown, he may defign the great
duty of perfeverance, that the fhould go on as fhe
had begun, to avow his caufe, and ſupport his in-
tereft. But then, fecondly, I apprehend, her crown,
as connected with her perfeverance in his ways,
may not only intend her prefent uſefulneſs and
reputation; but likewife, that future degree of
eminence and glory, which he would put upon
her in his kingdom, and which would be fo much
the greater, fo much the more confpicuous, by
how much ſhe ſhould be helped to diſtinguiſh her
felf more than others, for the glory of his name,
and the furtherance of his intereft in this
world".
In the fame way I underſtand thoſe words of
St. John: And now, little children, abide in him;
that when he shall appear, we may have confidence,
and not be ashamed before him, at his coming. By
We have an expreffion of like import, though it does not
refer to the ſame ſtate, but to the believers conduct, and circum-
ſtance upon it, here; particularly upon the introduction of the
fpiritual reign. Rev. xvi. 15. Bleſſed is he that watcheth and
keepeth bis garments, haft be walk naked, and they fee his fame.
Thefe words cannot be underſtood of the garments of Chrift's
righteoufnefs, imputed for juftification, becaufe that is infallibly
fecured for every elect foul; but intend the garments of a belie-
ver's profeffion and converſation; which, as long as he is enabled
to keep, render him lovely in the eyes of others: But if they are
once loft, his particular weakneffes appear, and thoſe who are
about him, fee in what actions he has expofed himſelf to ſhame.
71 Ep. ii. 28.
X 3
abiding
310
An ESSAY on
abiding in Chrift here, the apoftle, I conceive,
means much the fame thing as he does in the
text above, when he exhorts the church at Phi-
ladelphia, to hold that faft which he had; namely,
a perfevering in the faith of Chrift, in the main-
tainance of his worship, and in a walk becoming
the goſpel. And upon what principle does he
inforce this advice? Upon no other than this,
That they might have confidence, and not be ashamed
before him at his coming. Whatever be the mean-
ing of theſe words, it is certain, they were not
delivered in vain. But what they can mean, I
profefs I know not, unleſs it be a poffibility of
fomething like this; that, at leaft fome of the
children of God may not have confidence; that they
may be ashamed at the fecond coming of Chrift,
or in his kingdom. If we fuppofe nothing of
this, there is no bottom for the exhortation; no
force in the apoft le's reafoning. The difficulty,
I own, is, how to account for it; and, perhaps
to do it fully, we muſt be contented to wait, till
the ſtate itſelf come. But, I imagine, we ſhall
make no difficulty of fuppofing, that even upon
the removal of the fpirits of the faints from this
world to the bar of God, where any of them are
fnatched away while the perfon was in the con-
tinued neglect of duty, or the actual commiffion
of fin, there may be a degree of confufion or
fhame covering the fpirit, upon its firſt appea-
rance before God. If we can fuppofe this, and
certainly there is ground enough for it, the dif-
ficulty in the prefent cafe, will, in fome meaſure,
vanish. May we not with equal reafon, believe,
that when the ſtewardſhip of the faints comes to
be called over by Chrift, when he fhall lay before
them the feveral talents with which they were
inſtruſted, and fhall convince them wherein they
have fallen fort in improving them, wherein
they
the Millennium, &c.
3 II
they have mifapplied any of his gifts, or abuſed
their privileges, that it will tend to fill them with
a degree of bluſhing and ſhame: Efpecially, me-
thinks, is there ground to give into fuch a con-
jecture, when the naughtiness or flaws of the acti-
ons which they imagined to be good, and ex-
pected much from, comes to be detected. Not
that this fhame, whatever it be, fhall fo ftrike
them, or be continued fo long as to break in up-
on their happineſs, their joy and rejoycing in
Chrift; becauſe, the pardoning grace of God fhall
immediately ftand difplayed to them, and make
that, which would otherwife be eternal matter of
fhame, an occafion of filling them with unfpeak-
able thankfulneſs and tranſport.
But in order to clofe this fubject, I fhall now
confider that paffage in the Corinthians, which
we may call the feat of this doctrine. The words
I refer to are thefe: For other foundation can no
man lay, then that is laid, which is Jefus Christ.
Now if any man build upon this foundation, gold,
filver, precious stones, wood, hay, Stubble: Every
man's work shall be made manifeft. For the day
Shall declare it, because it shall be revealed by fire;
and the fire fhall try every man's work, of what
fort it is. If any man's work abide which he hath
built thereupon, he shall receive a reward. If any
man's work Jhall be burnt, he ſhall fuffer loss: But
he himself fhall be faved; yet fo, as by fire, To
underſtand the reafon of the feveral metaphors
here uſed, we muſt look back to the 9th verfe,
where the apoftle, having compared the church
of God to a building, tells us what part was af-
figned to thofe in the miniftry, namely, that they
were labourers together of God, both to lay Chriſt
as a foundation, and to build upon him as fuch,
9
* Θεοῦ συνεργοί.
8
I Cor. iii, 11-15 ·
X 4
With
312
An ESSAY on
With regard to himſelf, he tells us in the next
verſe, that he, as a wife maſter builder, had laid
the foundation; and that another builded thereon.
Immediately after which, he adds this caution:
But let every man take heed how he buildeth there-
upon. That is, as he afterwards explains him-
felf, let him take care what materials he makes
ufe of in carrying on the work. So that the a-
poſtle has two things principally in view in this
argument, viz. The true foundation of God's
fpiritual building, and the materials proper to
raiſe the fuperftructure; and the reafons why he
is fo careful to have both well underftood, are,
that the builder may neither indanger the lofs
of his perſon, nor the lofs of his materials. The
fecurity of the former, b. e. the builder's perfon,
he aims at in the 11th verfe: For other founda-
tion can no man lay, than that is laid, which is Je-
fus Chrift. As though he had faid, With refpect
to the foundation of happineſs, no perfon can lay
any other than what I have already laid, with-
out eternal ruin to himfelf. I affure you, that
I, as a wife mafter builder, have laid the true, the
only foundation, fo that none have any thing
further to do there; if they build their happineſs
upon any foundation but that which I have laid,
they muſt eternally mifcarry. Now this founda-
tion is Chrift; God hath laid him in Zion, as a
tried foundation, a chief corner ftone, elect and pre-
cious. Upon this rock the church has been built
in all ages; here it has ftood, and fhall ftand in def-
pite of fin and Satan; here God has built the whole
election of grace; here every believer ftands fe-
cure of life and happiness: But fhort of this,
there is no faving foundation, nothing that will
Support the weight of a precious immortal foul,
9 I
I Cor. iii. 10.
Ifa. xxviii. 16.
except
the Millennium, &c.
313
except Chrift; befides him, every thing is a
fandy bottom, which will not ſtand the thunder
of God's arm, when he comes to drive the tem-
peſt of his wrath upon it. Thus we fee who is
the foundation of God's houſe, where our fouls
muſt be built if we are ever happy. What fol-
lows, regards the materials.
Now if any man build upon this foundation,
gold, filver, precious ftones, wood, bay, stubble,
it shall be made manifeft. The apoftle, it muſt
be obferved, keeps to the metaphor upon which
he fate out. Accordingly, therefore, if we con-
fine the paffage to minifters (of whom he is pri-
marily ſpeaking) by gold, filver, and precious
Stones, we are to underſtand their ufing fuch ma-
terials, or preaching fuch doctrines, as are pure,
unblameable, and uncorrupt ; fuch as are of a
piece with the foundation, and will ſtand the teſt
of the word: And by wood, hay, and stubble, the
reverſe, both as to doctrine and converfation.
But if we take the expreffion more largely, as we
may without any violence to truth, forafmuch as
Chrift is the foundation upon which every believ-
er builds the whole of what he does; then by
gold, filver, &c. we may underſtand all thofe
good works of the faints, which are wrought by
the Spirit, which are done in faith, and which
flow from love to the Lord Jefus; being all
more valuable in the account of God than gold,
&c. can be to men.
And whereas the text fpeaks of their being
built upon Chrift, that, I apprehend, is to fug-
geſt to us, That all the good works of the faints,
thoſe which will be looked upon as fuch hereafter,
are firſt from Chrift, more eminently, as the
fountain or fpring of every thing truly good; that
by virtue of our union to Chrift we derive ftrength
from him for the performance of them; that hav
ing
314
An ESSAY on
ing performed them they return to him and cen-
tre in him, being offered up upon him, as our
altar, and accepted with God in and thorough
him.
But then, as to theſe other terms, wood, bay,
and ſtubble; by them is undoubtedly meant, all
thofe words, works, or actions of the faints, which
did not procede from the operations of the blef-
fed fpirit upon the heart, which did not flow
from faith, and were not the effects of love to
Chrift; but the works of man, flowing only
from man's wifdom, the dictates of unfanctified
reaſon, works which were done from a wrong
principle, and in which a wrong end was propo-
fed: All thefe, whether in minifters or members,
whether civil or religious, whether of a public
or private nature, will, upon trial, be found to
be no better than wood, bay, and stubble.
But this leads us to confider, the certainty and
extent, the time, and manner of this trial, which
are put together in the words following.
Every man's work ſhall be made manifeft. For
the day shall declare it, because it shall be revealed
by fire, and the fire fhall try every man's work of
what fort it is.
1. The certainty and extent of it; every man's
work fhall be made manifeft. The event is cer-
tain, its compaſs is general; every man's work
is to come under this trial. Are the faints to be
exempted? The text fays not. There ſhall be a
manifeftation of all, though a difference in that
manifeftation.
2. The time when it is to be; for the day shall
declare it, becauſe it ſhall be revealed by fire. There
is no difpute to be made, but that the time here
referred to is our Lord's fecond perfonal appear-
ance, not only becauſe the phraſe by which it is
expreffed is commonly uſed of that event [the
day]
6
the Millennium, &c.
315
day] but alſo becauſe it is farther defcribed by a
circumſtance commonly affixed to his appearance,
which is, that it ſhall be revealed in fire.
The places where the word day occurs, and
has this fignification, are fuch as thefe: But ye,
brethren, are not in darkness, that that day should
overtake you as a thief. Now what day that is
which comes as a thief St. Peter informs us, when
he fais: But the day of the Lord will come as a thief
in the night 2. The apoftle uſes the word in this
fenſe to the Hebrews: And fo much the more as
you fee the day approaching. Where the day, put
emphatically, as it is in this paffage to the Corin-
thians, fignifies as much as that day; meaning
what is elſewhere called, the day of the Lord, and
the day of judgment
4
That the circumftances farther deſcriptive of
the time here referred to, is frequently connect-
ed with Chriſt's fecond appearance, is evident
from feveral accounts of that event: Hence, the
fame apoſtle fais: That the Lord Jefus ſhall be re-
vealed from heaven, in flaming fire. And fpeaks
of fiery indignation that ſhall devour his adverfaries
at that time. Agreeable to this, St. Peter fpeaks
of the world's being burnt up by the fire of that
day. But this is a matter fo well known, that
I need not multiply fcriptures in proof of it ³.
What I would farther obſerve here, to prevent
miſtakes, and fettle our notions concerning the
time appointed for this trial, is, That though this
expreffion [the day] be uſed concerning the fu-
ture perfonal coming of our Lord, yet that we
are not to fuppofe that the trial, here fpoken of,
I Theff. 5. iv. compared with ver 2.
3 Chap. x. 25. compared with ver. 27.
Chap. iv. 8.
7 2 Epift. iii. 10.
Ifa. lxvi. 15. &c.
2 Tim. i. 12, & 18.
• Heb. x, 27.
Dan. vii. 9, 10.
2 Epift. iii. 10.
4 2 Theff. i. 10.
S z Theff. i. 7, 8.
* Matth. xiii. 40—42.
is
316
An ESSAY on
is to be iffued immediately upon his defcent, or
that it is to terminate with the effects of that ma-
terial fire which Chrift fhall bring with him to
burn up the world. For it must be obferved,
That the word day when attributed to our Lord's
fecond coming, and made the meaſure of his
tranfactions after that, is of a large extent, and
defigned to include all the time between his fe-
cond appearance, and his delivering up the king-
dom to his Father, which is a compafs of a thou-
fand and odd years. Let us now confider,
3. The manner of this trial. How is it to be
made? By fire. And the five fhall try every man's
work, of what fort it is. Here is a prodigious ef-
ficacy attributed to this fire. What are we to
underſtand by it? Dr. Burnet will have it, that
the material fire which Chrift will make uſe of in
the conflagration, is here defigned; and thinks,
that to give any other account of it is to depart
from the known rule of interpreting fcripture,
which is, not to recede from the literal fenfe,
but in cafe of abfolute neceffity". I must confefs,
I cannot fee what there is in this text that ties
us down to the letter. Is not the whole paffage
figurative? Does not the apoftle make ufe of an
allegorical reprefentation in this place? And
therefore is there not as much reafon to under-
ſtand the fire in a metaphorical fenfe, as the gold,
filver, &c. Having compared the church to a
building, and the actions of believers to materi-
als raiſed upon the foundation, what, in confiſt-
ency with this metaphor, could the apoftle fay
fhould try thofe materials, but the fire? He is
only purſuing his allegory, and therefore I am
fure there can be no neceffity to take the word
in a literal fenſe.
De Stat. Mert. cap. 7. p. 139.
I
the Millennium, &c.
317
I own that the word fire, in the fentence pre-
ceding, is to be taken in a proper fenfe, fuppof-
ing the [it] to refer to the day of the Lord, as
is commonly fuppofed. Yet, allowing this, is it
not very poffible that the fame word may be tak-
en in a proper fenfe in one member of a period,
and in a figurative fenfe in another? Though if
I ſhould ſay that the [it] referred to work, in the
firft claufe of the verfe, I fee not what could be
reaſonably objected againſt it: And then the word
fire, which is thrice mentioned in the context,
might be taken in a figurative fenfe through-
out.
But then intirely to fet afide the literal accep-
tation of the word here, let it be confidered that
this material fire will not anfwer the end afcribed
to the fire in this place. For befides that a-
bundantly the greater part of mankind, both juſt
and wicked, departed before Chrift's fecond ap-
pearance, would not come under this trial; the
trial it felf would not fo much refpect the works
of thoſe who might then be alive as their perfons,
whereas the text fais, not only that every man is
concerned in it, but that his works, eſpecially,
are to be tried.
So that laying all things together, I cannot
but think the Dr. miftaken in this particular;
and believe, that by the fire here, we are to un-
derſtand the moft exact and critical judgment.
I know this fire has been explained of the Spirit,
who is ſpoken of under this emblem, by John the
baptift: He ſhall baptize you with the Holy Ghost, and
with fire. The bleffed Spirit is here compared to
fire, becauſe of his trying and purifying nature. I
have nothing to object againſt it, provided we
underſtand it, not of his perfon, but of the ftrict-
• Matth. iii. II.
nefs
318
An ESSAY on
nefs and feverity of his procedures, in judging the
actions of the faints in the laft day. He is a dif-
cerner of the heart, he knows from what princi-
ple every action arofe, and is able to form an ex-
act eſtimate of them, and therefore the judgment,
under his influence or direction, may very well
be compared to fire. He fhall try every man's
work, and determine of which fort it is, b. e.
whether good or bad, and if good proportion the
reward.
}
When the text fais, the fire fhall try every man's
work, of what fort it is, it feems to intimate as
if we ſtood too near our felves, or were too fhort-
fighted to form a certain judgment concerning
our own conduct. There are many works which
now paſs for good ones among men, which, I
make no doubt, will then be found wanting; yea,
many of the works of the faints, which had a
fhew of goodnefs in them, will, when tried by
this fearching fire, be found among the bafer fort,
no better than wood, bay, and stubble, h. e. in the
language of the text, combuftible matter, fit ma-
terials for the fire to prey upon.
If any man's work abide, which he hath built
thereupon, he shall receive a reward. It is fuf-
ficiently evident from thefe words, that the beſt
of the faints works fhall be tried in the day of
judgment. This fire willthoroughly try what
fort of materials each perſon has built upon the
foundation. If they are gold, filver, and precious
Stones, they fhall ſtand the teſt and abide, they
fhall make a noble appearance in that day, and
the perfons, whofe they are, receive a proporti-
onate reward. The Lord will certainly reward the
good works of his children in that ftate, fuch as
were the fruits of his own Spirit in their hearts.
But if our works, or any part of them, fhall be
found to be wood, bay, and ftubble, fuch as are
not
the Millennium, &c.
319
not of the right kind, fuch as were not done in
a goſpel way, then they fhall be burnt up, and we
fuffer the lofs of them, which is abundantly clear
from the next words.
If any man's work fhall be burnt, he shall fuf-
fer lofs: but he himſelf ſhall be ſaved; yet ſo as
by fire. I think, it is evidently plain from
hence, that the people of God, or real believers,
are the fubjects of the apoftle's difcourfe through
the whole paffage tranfcribed. He ſpeaks of
fuch as built upon the foundation, though their
materials, in fome refpects, might prove faulty.
If this were not the cafe, how could the apoftle
fay, that, notwithſtanding ſome of the works,
which are to be tried at that day, may be burnt
up, and the perfons to whom they belong fuffer
the lofs of them, yet that he himself fhall be fav-
ed. This confines the whole argument to believ-
ers and their works, unleſs we are fo weak as to
think that others, befide the children of God,
ſhall be ſaved in the day of the Lord. And as it
is plain from hence, that God's own people are
intended, ſo that their bad works as well as their
good, fhall be brought into judgment, and pafs
under a trial: elfe how can they be faid to fuffer
the loss of them, and to be faved, yet fo as by fire?
This intimates, I apprehend, that though the
falvation of their perfons is abfolutely fecured,
yet that their works fhall paſs under fuch a criti-
cal examination, that fome of them, which they
might think to be good, being found otherwife
upon trial, fhall be ftruck off, and they fuffer the
lofs of them. Every thing that was droffy and
corrupt in them fhall be purged off, and fo the
believer being, as it were, refined, may be faid to
be faved as by fire.
Upon the whole then, I cannot but ſuppoſe, it
is beyond doubt that the faints, b. e. their works,
both
320
An ESSAY on
both good and bad, fhall pafs under a trial, or
come into judgment another day. And what
time or ſtate can be proper for it, excepting that
of Chriſt's viſible mediatorial kingdom (where
the faints are to live and reign with him) I own,
I cannot conceive; ſeeing it muſt be allowed too
high for any ſtate upon this earth, and, on the
contrary, is too low to have any fhare in that of
ultimate glory 2.
If any fhould object to this, and fay, What
wood, bay, and stubble can be found with the
2
* If the explication we have given of this paffage be juft, as
I imagine it is, it intirely overthrows what Dr. Burnet has faid
on this head, from Origen, and others of the fathers. Their
notion, it ſeems, is, That the fire here ſpoken of, is the mate-
rial fire to be made ufe of, in the general conflagration; and
that this fire ſhall not only refine the natural world, but the per-
fons, or even the fouls of mankind, both just and unjuft. The
opinion is ſo very extravagent, that, I think, it refutes itſelf by
being mentioned. How wonderfully does this doctrine agree
with what the fcripture fais, concerning the refurrection of the
bodies of the faints departed, the change of the living, and their
rapture into the air? Thefe, to be fure, are wonderfully pu-
rified by the conflagration. And as to the wicked, though
they ſhall be part of the fuel of that day, whoever imagined, be-
fore Origen, that this fire was to be in mercy to them, that it
ſhould refine and purify the vitious habits of their minds? I.
will venture to fay, the doctrine is abundantly trifling, what-
ever names ftand at the head of it. True, the text fais, The
day fall declare it, because it fall be revealed by fire. But then,
by the day we do not underftand, barely the time of the confla-
gration; but the day of the Lord, the day of judgment; as an intro-
duction to which, the world and the wicked in it are to be
burnt up. Let it likewife be obferved, that the immediate ob-
jects of trial, according to this text, are not the perfons them-
felves, but the materials they have raiſed on the foundation, b. e.
the doctrines and principles they have efpoufed and taught, the
good or bad actions they have been converfant about, while in
this world: Theſe the fire of the conflagration cannot reach.
And therefore there is a neceffity to believe, that both the fire
it felf, and the matter it is to work upon, are of a very differ-
ent kind from what thofe fathers, and Dr. Burnet from them,
have fuppofed them. De Stat. Mort. p. 125, 129, 130,
135, &c.
•
faints.
the Millennium, &c.
321
faints, when they fhall be in a finlefs, perfect
ftate ?
I anfwer, That the trial will not be of what
ſhall be found in the faints when perfect; but of
fuch works as were done by them, when in the
body, or in the time of their mortality: Whe-
ther the works performed by them, while fojourn-
ers upon this earth were good or bad. Theſe are
the works which will then be called over, and be
brought before the judgment feat of Chrift. And
that there is nothing in this inconfiftent with the
glory of their reign, will appear more fully here-
after.
But it may be farther objected, That upon this
fuppofition it will neceffarily follow, that the fins
of all God's people fhall be laid open in the day
of judgment.
I know good men differ in this. Some are of
opinion, that they fhall, others think they will not.
There are ſcriptures which feem to favour both
fentiments, and yet, I apprehend, are eafily re-
conciled. For fuppofing this fhould be the cafe,
according to the fcriptures already quoted, one
of which fais: That we must all appear before the
judgment feat of Christ, to give an account of what
we have done in the body, whether good or bad.
Another That God will bring every work into
judgment, with every fecret thing, whether it be good,
or whether it be evil 4. Suppoſe this to be the
cafe with reſpect to all the finful actions of God's
children, yet how does this thwart other texts of
fcripture? I doubt not but thefe paffages will be
found to correfpond with fuch as declare: That
the iniquity of Ifrael fhall be fought for, and there
ſhall be none; and the fins of Judah, and they shall
not be found becaufe, as it follows in the next
3
2 Cor. v. 10.
Vol. I.
4 Ecclef, xii. ult.
Y
words,
322
An ESSAY on
*
6
words, I will pardon them whom I referves. And
that where God fais: I have blotted out as a thick
cloud, thy tranfgreffions, and as a cloud thy fins ‘.
Which is a gracious intimation that the Lord has
already forgiven the iniquity of his people, and
confequently, that he will never charge it upon
them to their condemnation. What is there
contradictory in thefe accounts, or how do they
interfere? May we not very reaſonably fuppofe,
that the fins of the elect may be brought into a
judgment of difcuffion, that all their actions may
pafs under a critical examination; in order that
the perfons them felves, as well as the reft of the
faints, may fee and know of what fort they are?
That they may not think better of their works,
nor expect more from them than they ought?
And efpecially, that they may not behold their
actions under a difguife, and fo call thoſe good
which were really the reverfe? I fay, cannot we
fuppofe, that fuch a judment as this may take
place, and yet with the utmoſt confiftency main-
tain, that the fins of God's people, in the guilt
of them, fhall never be charged upon them to
their condemnation? What is there fo harsh and
terrible in fuppofing, that the fins of God's peo-
ple fhall be laid open in this way, only to them-
felves, and among their fellow faints? Are there
no valuable purpofes, for the glory of God, and
the advantage of his children to be ferved by it?
Yes certainly. Here all the perfections of the di-
vine nature will fhine forth with united luftre ;
while mercy and truth, juftice and grace ftand
difplayed in the full pardon, the open forgiveneſs
of all their tranfgreffions, upon the fatisfaction of
Chrift. Here a tide of pleaſure will break in up-
on God's people, and overwhelm their fouls,
3 Jerem. 1. 20. • Ifa. xliv. zz. See likewife Heb. x. 17.
while
the Millennium, &c.
323
while they look upon their miſcarriages as fo
many fins freely pardoned, and as ſo many debts
fo
croffed out by the precious blood of the lamb.
This will be the cafe when the fins of the elect
come to be laid open, this the view and appre-
henſion they will have of them. Then will be
the time for the bloting out of all their fins, in
fuch a way as was never before: For it fhall be
done openly and gloriouſly in the fight of heaven
and earth. And therefore, the fecond coming
of Chrift is, with the higheſt reafon, called the
times of refreshing . O, what time fo refreſhing
to the faints as that, when they fhall fee all their
fins fully and publicly bloted out! How will the
hearts of the redeemed exult, when they find all
their impurities wafhed away in the fountain of
Chriſt's blood, and their perfons clothed with the
ſpotleſs robe of his righteouſneſs!
8
So then we heartily allow the perfection of this
ſtate, and of the faints in it, as they fhall be with-
out fin, and be delivered from all forrow: And
yet, as we faid before, this notwithſtanding, we
fuppofe, that the works of the faints fhall come in-
to judgment, and that thoſe of them which, upon
trial, fhall be found wanting, fhall be burnt up,
and they fuffer the loss of them. And we imagine,
we affert theſe things upon the moſt confiftent
principles, that there is nothing in the judgment.
of the faints works, which breaks in upon the glo-
ry of their reign. For though they fhall be judg-
ed at the fame time, and in the fame ftate where-
in they are to reign, and though all their finful
works, as well as others, are to be tried by fire;
yet, as this is to be done for the more perfect
difplay of all the divine perfections, and con-
fequently for the advantage of all God's children,
* A&ts lii. 19.
Y 2
324
An ESSAY on
I fee nothing abfurd in the fuppofition, nothing
repugnant to any one doctrine of faith.
Why should the judgment of the faint's works
break in upon the felicity of his reign? Let none
think, when I fay, the believer fhall appear be-
fore the tribunal of Chrift, and have his works
tried as by fire, that I mean, he fhall ftand be-
fore Chrift, as a malefactor does before a tem-
poral judge, when he holds up his hand, and is
tried for his life. No, they fhall appear as favour-
ites to the king of glory, yea, as fuch who are
the price of his own blood, and the travail of his
foul, and being covered with his perfect righte-
oufnefs, fhall be owned by him in the open view
of heaven and earth.
And what, though their works, cr many of
them, ſhall be burnt up and deſtroyed in that day,
yet they fhall be willing to have it fo. They will
then be defirous of having every thing fet in a
clear light, every thing placed upon a true bot-
tom; when they fee the reafon for it is, that all
the praiſe and glory may redound, where God
defigned it ſhould, namely, to his own grace.
This obviates the objection of fuch as might be
ready to infer from hence, That it muſt be mat-
ter of uneafinefs to the faints, to have their works
brought upon the ftage, or to be in fufpenfe a-
bout them, whether they will be accepted or not:
Becauſe that conformity of foul, which the faints
will then have to God, their defire to refolve all
into his pleaſure, and to have his grace glorified
in, and above, all that they are, and have done,
will prevent every uneafy thought, will baniſh
every jealoufy and fear. Then the general, unit-
ed cry of all the faints will be, Not unto us, o
Lord, but to thy name be all the glory.
In fine therefore, By the faints being judged,
we mean only, that all the works and actions of
the
the Millennium, &c.
325
the faints fhall be laid before the judgment feat of
Chrift, to be tried by him, in order to its being
known of what fort they are, whether good or bad;
that fo particular rewards may be diftributed to
each of them. For our Lord, I apprehend,
will then acknowledge and honour the leaft ferv-
ice of love, that has been done for him, and his
⁹ I have here expreſſed my ſelf in the manner commonly uſed
on this fubject. Though, that I may not conceal from the reader
what has fometimes turned upon my thoughts, in confidering this
doctrine, I would obferve, That as I am obliged to fuppofe every
thing reſpecting the judgment of the faints perfons is iſſued in
their refurrection, their being with Chrift, &c. and confequent-
ly that they are all fixed in their refpective places, and ſhare
fuch degrees of honour as were eternally defigned them, as foon
as they enter upon their reign with Chrift, in the new heavens
and new earth; fo, I am inclined to think, that the judg-
ment of the faints works in this ftate, is not ſo much that
particular rewards may be diftributed to them after this judg-
ment, as that the juftice of Chrift may appear in having, upon
his entering on his mediatorial kingdom, affigned them refpec-
tively fuch and fuch ſtations, rewards or honours, call them by
which name you pleaſe. I imagine, it is by no means feaſible,
to ſuppoſe that the faints are kept in fufpenfe, or prevented fhar-
ing thoſe honours which belong to them, as members of Chrift,
till fuch time as the works of every one fhall be called over.
This would certainly break in upon their reign. I am therefore
rather of opinion (though fubmit it to the judgment of others)
that they are, each of them, ranged in thofe places, near the per-
fon of the Redeemer, which God, before all time, had allotted
them: And then, that Chrift, in order to vindicate his procedure
herein, to give public teftimony that he had acted according to
the ftrict rule of righteoufnefs, will condefcend to call over the
works of each perfon, and lay them open to the public view of
the faints, that all may be convinced, he has, in affigning them
their feveral places or degrees of honour, rewarded every man
according to his works.
This, indeed, at the time it is done, may be called, in a large
fenſe, a diftributing rewards to them, forafmuch as the claim
which each particular perfon has to the reward before affigned
him, will then vifibly appear; and farther, becaufe the whole
body of Chrift's followers will confirm (if I may fo fpeak) what
he has done, by acknowledging, that each perfons rewards are.
anfwerable to his works, as they appear upon trial.
Y 3
people;
!
326
An ESSAY on
people; when the reſt of their works, which are
not acceptable to him, which have not been for
his honour and intereft, fhall be thrown afide, and
neglected. So that though all the faints fhall be
unspeakably happy in that glorious ftate, yet, I
fuppofe, there will be a difference put between
them, according as they have been more or lefs
ufeful to Chrift and his intereft in the world.
Thus I have gone through what I defigned on
this part of the argument, and have freely given
the reader my thoughts concerning the future
condition and character of the faints in Chrift's
mediatorial kingdom, in the firft branch of it;
having endeavoured to explain what we are to
underſtand by their being faid to fit upon thrones,
and their having judgment given unto them. I
procede now to confider,
2. That they are likewiſe faid to live and reign
with Chrift, which is a farther account of their
ftate after the refurrection.
Now confidering what has been already faid
concerning the firft refurrection, and the future
condition of the faints, included in their fiting
upon thrones, it will be leſs neceffary for me to
inlarge on either of theſe heads. For,
1.) As to its being faid, that they lived, h. e.
revived, cr lived again, this undoubtedly fug-
gefts to us,
(1.) The actual refurrection of all the faints,
upon Chrift's fecond coming. The evidences
arife,
[1] From the fubjects of this revivifcence. If
we take our account of the perfons who are
here faid to live again, from the defcripti-
on we have of them in the fourth verfe, we
ſhall unavoidably fee, that the faints of the firſt
nov. Taus the word is ufed, chap. i. 18. & ii. 8.
and
the Millennium, &c.
327
and ſecond periods of the goſpel church are in-
cluded in them: Nay, indeed, they are the only
perfons exprefly mentioned in that verfe; the
former, as fuch who had been beheaded for the
witnefs of Jefus, and the word of God; and the
latter, as fuch who had not worshiped the papal
beaft. Now if theſe are the perfons, who are to
live again, it is certain, that the life they are
here faid to poffefs, is not figurative or political,
but literal and proper. For with refpect to the
faints of the first period, it cannot be affirmed of
them, that they lived not again till the time here.
refered to, it being fufficiently notorious, that in
a figurative fenfe, or with refpect to the caufe
which they efpoufed, and for which many of
them fuffered martyrdom, they did live again,
when Chriſtianity was the prevailing religion in
the Roman empire, under Conftantine. And with
regard to the faints of the fecond period, this ac-
count is fo far from being applicable to them, I
mean, it is fo far from being true that they lived
not again, in a political fenfe, till the binding of
Satan, that it is certain, the caufe which the true
church has maintained, during the times of the
apoftacy, is to revive upon the deftruction of the
papal antichrift, which is long enough before the
events, refered to in this chapter, can poffibly
take place. But this will farther appear,
[2] From the connection which there is be-
tween this revivifcence, and the first refurrection;
mentioned in the clofe of the 5th verfe. For
when the paffages are brought together they ſtand
thus: And they lived and reigned with Chriſt a
thousand years; this is the first refurrection. Who
fees not, that what is called living again, in the
former branch of the fentence, is termed the first
refurrection in the latter? They are only different
words for one and the fame thing. Now if the
Y 4
liv.
328
An ESSAY on
living again, here intended, was meant of a figu-
rative or political life, how could it poffibly be
faid, concerning thefe fubjects, that this was their
first refurrection, when, as we have obferved above,
both of them are to ſhare a ſeparate, political re-
vivifcence long before? On the contrary, is it
not plain to demonſtration, that forafmuch as the
ſubjects here ſpoken of, fhall have fuch a political
refurrection, at the times before mentioned, and
yet are here made the common partakers of ano-
ther refurrection, which common refurrection is
likewife exprefly faid to be their firft, that a re-
furrection different from what they had before
met with is here intended? And if different, I
defire to know, what it can be, unleſs a literal,
proper revivifcence¹? But then,
(2.) Forafmuch as life is commonly uſed for
every thing that is defireable, when the faints are
faid to live again, it may exprefs a ftate of con-
fummate happinefs. A perfon is then faid to live,
when his circumftances are eafy and comfortable,
when he poffeffes the pleafure and happineſs of
life; and fo the faints, when all tears are wiped
from their eyes, and they come to enter into the
joy of their Lord, may, in the trueft fenfe, be faid
to live. In this view, the word gives us a com-
prehenfive idea of all the glories and felicities of
the raiſed ſtate. All the circumſtances of grand-
eur and happineſs, which are ſcattered about in
the other defcriptions, are collected together,
and break out jointly in that fingle expreffi-
on, they live. This is to be kings and prieſts, to
fit upon thrones, and have judgment given to
them, with the reft.
This may be confidered as an additional argument in proof
of the literal fenfe of the firft refurection. See p. 212, &c. of
this Effay.
But
the Millennium, &c.
329
But this is only one part of the account before
us: They are faid not only to live, but likewiſe,
2.) To reign with Chrift. This, I apprehend,
may include two things.
(1.) That they fhall have Chrift perfonally pre-
Jent with them. This is the account we have, in
feveral places of fcripture, concerning the fu-
ture ftate of the faints, in the new heavens and
new earth. And why fhould we boggle about the
moſt common, the moſt familiar expreffions?
We underſtand this mode of fpeech well enough,
when we difcourfe of any thing but the reign of
Chriſt in his mediatorial kingdom. And for what
reafon fhould we be fo averfe to taking it there in
its plain obvious meaning? Will it derogate from
the honour of Chrift, to be prefent with his peo-
ple, when in a finlefs, immortal ftate; when all
the dregs of this world fhall be purged off, and a
new heaven and new earth fhall fuccede? Why
will it not be as worthy the Redeemer to prefence
himſelf, with his faints, when their bodies are
raiſed, in fuch a ftate, as it is for him to be now,
in what we call heaven, with their fouls? I can-
not fee, why one place is not as becoming him
as another, provided every thing be fpotlefs, all
perfect.
Beſides, do we not know that this is intirely
agreeable to the common difpofals of infinite
wifdom and goodnefs? Is it not ufual with God
to advance in his works? Were not the times of
the law more glorious than thofe which preceded?
Is not the prefent difpenfation more illuftrious
than the legal ? and fhall not the fpiritual reign
be an advance upon this? And yet, let it be ob-
ferved, this is far from bringing things to their
height, Chrift reigns all this while only in his
2
Zach. xiv. 5. Rom. viii. 17. Rev. xxi, 3, 22, 23.
people,
330
An ESSAY on
people, and not with them.
What then, are we
no farther remove?
to ſtop here? Is there to be
It will be faid, yes, there is heaven, where the
fouls of the righteous are received upon death.
True, the fouls of the juft are there with Chrift,
while in a ſtate of feparation: But theſe bodies,
I hope, are to be reaffumed. Will not that open
a new fcene? Is not this an increaſe upon the
happiness of the faints? Why fo? Not only that
foul and body are reunited, but that the body,
befides fharing the exalted pleaſures ſuited to it
felf, fhall be happy in the enjoyment of that pre-
fence which was before confined to the foul.
Were the fouls of the faints prefent with Chrift
before the refurrection? Will Chrift go back af-
terwards? Shall the condition of the faints, when
their bodies are raifed and reunited to their fouls,
be leſs happy than they were in a ſtate of fe-
paration? No. God will add to their felicity in
making that common to the whole perfon which
was before reſtrained to a part. When the faints
are once with Chrift, though it be only in their
fouls, they fhall never lofe his prefence; for he
will bring them with him, when they come to re-
affume their bodies; and fo, being complete, they
fhall be ever with the Lord. The refurrection,
with which the Millennial reign opens, will be
the introduction to this eternal injoyment.
(2.) The other thing, which I fuppofe intend-
ed by the faints being faid to reign with Christ,
is, That they fhall fhare the glories of his reign.
When Chrift takes poffeffion of his mediatorial
kingdom, in the new heavens and new earth, it
is not, that he may reign alone, or appear fingly
glorious in that ftate; but that all his faints, as
his followers and members, may reign with him,
3 I Theff. iii. 17.
h. e.
the Millennium, &c.
331
!
h. e. partake, in their meaſure, of the glories of
his kingdom. Hence he was pleafed to tell his
difciples, in the days of his flefh, That he ap-
pointed them a kingdom, as his father had appoint-
ed him, that they might eat and drink at his ta-
ble, in his kingdom. And again: That thofe
who followed him in this world, when he fhould
fit himſelf in the throne of his glory, fhould like-
wife fit upon thrones, judging the twelve tribes of
Ifrael. And after his afcenfion, in his meffage
by St. John to the church of Laodicea, he is yet
more expreſs, uſing the very terms in our text :
To him that overcometh, fais he, will I grant
to fit with me in my throne. Theſe are all in-
timations that the faint fhall be conformed to
Chriſt in glory as well as fufferings, or that the
triumphs of his mediatorial kingdom are to lie in
common between him and his followers.
If we would particularly know what it is to
reign with Chrift, in this view of the phrafe, it is
neceffary we ſhould acquaint our felves with the
extent of the Redeemer's kingdom, or underſtand
what are the moft diftinguiſhing objects of his fo-
vereignty, as Mediator. And here we cannot a-
void obferving,
[1] That every thing in the natural world, in
the millennial ſtate, fhall be put into open and
abfolute fubjection to him. He is heir of all
things: He has a natural right, as God's only
begotten fon, to be lord and fovereign of the u-
niverſe. This he denied himſelf in his ftate of
humiliation, taking upon himſelf the form of a
fervant; and though rich, yet, for his peoples
fake, making himself poor. But the day comes
when he will affert his fonſhip, and in a viſible
4 Luke xxii. 30.
alfo Rom. viii. 17.
5 Matth. xix. 28.
7 Philip. iii. 6.
6 Rev. iii. 21.
2 Cor. vi, 9.
See
man-
332
An ESSAY on
manner enter upon his inheritance. Then he
fhall have dominion over the works of God's hands,
and all things ſhall be put under his feet. Here
then one branch of the faints dominion, as they
fhall reign with Chrift, opens to us. For as he is
the elder brother, fo they are children ¹; as he is
heir of all things, they are joint heirs with bim².
How will this appear? In that partnerſhip which
the faints fhall have with Chrift in his future in-
heritance. Then it will be feen, that the faints
are not thoſe deſpicable creatures the world takes
them for, but, in reality, the heirs of the great
God. Becauſe as God has defigned his firft-born,
his natural fon, univerfal empire; fo, having cho-
fen them in Chrift, and made them his adopted
children, he has likewife determined, that they
ſhall ſhare in the glory of his reign.
This is that part of the faints future reign with
Chrift, which had not been touched upon before,
and which I have, therefore, fomething inlarg-
ed upon; the other branches are more common,
and have, in fome meaſure, been ſpoken to al-
ready', and therefore will now be little more than
mentioned.
[2] This reign of Chrift extends to death and
the grave. The millennial kingdom being intro-
duced with the refurrection of the faints, it is an
undeniable proof, that Chrift has obtained a com-
plete victory over thoſe formidable enemies. So
that the whole church, in the utmoſt meaning of
the word, may triumphantly fay: O death, where
is thy fting, o grave, where is thy victory! Here
then are two other objects of Chrift's reign, in
which his followers will fhare with him, namely,
death and the grave.
? Pfal. viii. 6. compared with Heb.ii. 7, 8.
2
Rom. viii. 17.
12,
&c..
1 Cor. xv. $5 •
a
1 Ibid. ver. II,
3 See this Effay, p. 295, &c.
[3.] Now,
J
the Millennium, &c.
333
[3.] Now, as it will follow from hence, That
fin, in all its confequences is deftroyed, fo that
may very well be confidered as an additional
branch of Chrift's reign. Were not this the caſe,
the grave would ftill detain the bodies of the
faints, they muſt ſtill lie under the arreft of death.
But as it is certain, that Chrift will bring all the
faints with him, when he comes again, and that
the millennial ſtate will open with the refurrecti-
on of the juft; fo is it equally certain, that fin,
and all the confequences of it, refpecting the
people of God, fhall be removed, and that they
Thall reign with Chrift in this branch of his fove-
reignty. I have only to add,
[4] That Satan is another object of the Re-
deemer's future reign. The promiſe is, That the
feed of the woman ſhall bruise the ferpents heads.
With which other parts of fcripture agree, when
they declare, that the Son of God was manifeft,
that he might destroy the works of the devil •
; and
that God will bruife Satan under the feet of his faints
Shortly. Now this, I apprehend, will not be
fully accompliſhed, till the angel of the covenant
fhall have caſt the dragon into the abyss, raifed the
bodies of the faints, and inftated them in the tri-
umphs of the Millennium. Then that conqueft,
which he obtained upon the crofs, and which he
farther afferted in his glorious afcenfion, fhall
take its full compafs; and the faints, fharing all
the bleſſed advantages of it, reign with Chrift, over
Satan, their unwearied adverfary in this world.
What farther remains to be confidered, reſpect-
ing the future condition of the faints in the mil-
lennial ftate, is,
3. That they are bleffed and holy; which is
expreffed,
}
5 Gen. iii. 15.
6 I John iii. 8.
7 Rom. xvi. 20.
1.) Ne-
334
An ESSAY on
1.) Negatively. In that the fecond death has
no power over them. And,
2.) Pofitively. In that they are prieſts of God,
and of Chrift, &c.
This is a moſt exalted part of the Chriftian's
character; what fets him infinitely above his beſt
circumſtances in this life, and befpeaks him tran-
fcendently happy. As to the terms themfelves,
blessed and holy, no other explication will be ne-
ceffary, than what will unavoidably turn up as the
reader comes to be acquainted with the reafons
upon which thefe things are affirmed of the faints.
Now,
1.) The former of thefe is, Becauſe the fecond
death has no power over them. To come at the
defign of this branch of their character, it is
proper we ſhould know what is intended by the
fecond death, from which thofe, who have part in
the firſt reſurrection, are here faid to be delivered.
In one word therefore, by the fecond death is de-
figned, neither more nor lefs than, eternal mife-
ry. It is called the fecond death, in oppofition to
corporal or natural death, which is the first death,
and confifts in the feparation of the foul from the
body; whereas, the ſecond death is death eternal,
and confifts in the feparation of the whole man,
body and foul, from the prefence and glory of
the Lord for ever. This is the death which our
Lord referred to, when he bade his difciples not
to fear them who could kill the body, h. e. who
* This expreffion feems to have been originally of ufe among
the Jewish doctors, and to have been taken up by St. John from
them. They applied it to the future ftate of the wicked; foraf-
much as the punishment they are to undergo, in being eternally
fhut out from God's prefence, and lying under the feverity of
his wrath, even after their refurrection from the dead, may not
improperly be called ANOTHER DEATH, or dying a fecond time.
It is made ufe of four times in the Revelation, and frequently oc-
curs in the Chaldee paraprafe.
had
the Millennium, &c.
335
had power to inflict natural death; but rather to
fear him who could deſtroy both body and foul in
hell; him that had power to puniſh with the fe-
cond death. Now, who fees not how dreadful a
ftate this muft be? To lie under the eternal dam-
nation of hell, to have the vials of God's wrath
always pouring into our fouls, and drinking up
our fpirits, to be in the place where the worm di-
eth not, and where the fire is not quenched; what
fo terrible, fo miferable! On the contrary, muſt
not all confefs, that there is fufficient occaſion to
declare, concerning fuch as are delivered from the
wrath to come, that they are for that very rea-
fon, upon that very account, bleffed and holy?
Their exemption from that wrath, which is the
wages of fin, befpeaks them to be holy: And when
they are faved from puniſhment, and thereby ap-
pear to be holy, it is no wonder to hear them
pronounced bleffed. See then how wonderful a
circumftance this is in the glory of the raifed
faints; the fecond death has no power over them.
This then is the negative fenfe, in which they are
faid to be blessed and holy. But,
2
2.) The latter, and indeed the more confide-
rable reafon, upon which this character is given
of the faints, in their raiſed ftate, procedes in
a pofitive way, which is, That they are priests
of God and of Chrift, and fhall reign with him a
thousand years.
I have already confidered that glory which be-
longs to the faints, as kings, or fuch as fhall
reign with Chrift, which is here introduced, as
one part of the reafon affigned, for pronouncing
them bleſſed and holy. And becauſe every reader
will fee what influence this has in the argument
now before us, I fhall be allowed to pafs it here,
I Mark ix. 44.
• Matth, x. 28.
I Theff. i. 10.
and
336
An ESSAY on
and confine my felf to fuch evidences of their
being bleſſed and holy, as we may furniſh our
felves with, by confidering them as priests of God
and of Christ.
But, perhaps, before I enter upon this, it will
be thought neceffary, that I give in fome farther
proof, from fcripture, that the faints will fuftain
that character, and act in the capacity of priests,
in the future mediatorial kingdom. Such tefti-
monies are at hand; witnefs thoſe words in
Ifaiah: But ye shall be named the prieſts of the
Lord; men fhall call you, the minifters of our
God. Here the glory, purity, and happineſs of
the church is reprefented, by applying the cha-
racter of priests to all that are members of it,
with an immediate defign to fet forth the con-
dition of the faints, in the fpiritual branch of
Chriſt's kingdom, when the Jews come to be ga-
thered in, and, together with the Gentiles, are
reftored to their firft privilege, of being a king-
dom of priests. Now, if this be a fit emblem to
repreſent that period of the church, and if thoſe
who are to enjoy it, fhall then ftand in the capa-
city of priests, this muſt needs be very appoſite
to the perfonal part of Chrift's reign, very fit to
reprefent the glory, fanctity, and happinefs of that
ftate, and by confequence, the condition and
character of the faints in it. This, I think, is a
fufficient proof, if we may be allowed to argue
from the leffer to the greater.
But if this be not fatisfactory, there are fcrip-
tures enough which affert this truth, in exprefs
terms; particularly, when the faints declare,
that Chrift bath made them kings and priests unto
God and his Father ". The faints, by virtue of
their relation to Chrift, and the place and work.
3 Chap. Ixi. 6.
4 Exod. xix. 6.
Rev. i. 6.
which
the Millennium, &c.
337
which they have in his houſe, are kings and priests
now; he hath made them fo; and if they are
fo here, in this imperfect ftate, fure they will not
lofe their character, their glory and happineſs,
in that which is to be perfect. No, what they
have, and what they are now, is only a prelude
to, a fample of what they are to be, of what they
fhall poffefs hereafter. If they are kings and
prieſts now, in a mortal, finful ftate; how much
more when they come to be immortal, and with-
out fin? Were it not to be thus, where would
be the honour, either of Chrift or the faints;
the one in making them kings and priests, the o-
ther in being made fo. For, take the faints in
their prefent circumftances, and there is but
little of this character to be found upon them;
they are, in a great meafure, loft to themfelves
as well as to the world. It is neceffary, there-
fore, that there be a manifeftation of them, as
kings and prieſts: And their being made fo now,
is only preparatory to their being made fo here-
after, in a more glorious and vifible manner.
And where ſhall that be, unleſs in Chrift's future
kingdom, when they come to live and reign with
him a thousand years?
I add hereto, the account we have in another
part of the Revelation by St. John. The words
are thefe And round about the throne were four
and twenty feats: and upon the feats I faw four and
twenty elders fiting, clothed in white raiment ; and
they had on their heads crowns of gold. One prin-
cipal defign of the reprefentation in this chapter,
is to give us an idea of Chrift's future kingdom,
as made up of Jews and Gentiles (which comes in
upon all proper occafions throughout the whole
prophecy) and accordingly in this paffage the
6 Chap. iv. 4.
Vol. I.
7
Jewilla
338
An ESSAY on
Jewish church is reprefented under the notion of
four and twenty elders (in allufion to the twenty
four courfes of the prieſts) clothed in white rayment,
and having crowns of gold on their heads; which
being the characters or emblems of kings and
priests, is, I imagine, a full proof that the faints.
(the Gentile converts having intereft in all the pri-
vileges and honours of the gospel as well as the
Jewish) will ftand in thoſe different capacities in
Chrift's future vifible kingdom. Their having
crowns of gold on their heads, is an enfign of
royalty, and befpeaks them to be kings; their be-
ing clothed with white rayment, anfwers to the
habit of the Jewish priests, and befpeaks them
to be priests of Chrift'. Hence it is made the
common diftinguifhing mark of all the faints in
general, in the 7th chapter of this book, where
we are told, that a great multitude, clothed with
white robes, ftood before the throne of the Lamb ³.
But to fubjoin one paffage more, where the
church is full and exprefs in this acknowledg-
7
That the reader may not be furprized to find the characters
of kings and priests, fo frequently conjoined and attributed to the
faints in fcripture, it may not be amifs to inform him, that be-
fides the reafon there is for this from God's having dignified the
Jewish church with thefe titles, by calling them a kingdom of
priefts; it was likewife cuftomary, both among the Jews and
the heathen, for one perfon to poffefs both theſe characters, to be
at the fame time a king or judge, and a prieft. This was remark-
ably the cafe with the Jewish nation during the theocracy, where
the high pricft was judge or prime minifter under God And for
this reafon Aaron was to be clothed like a prince, with fuch
garments as were for glory and beauty. The cafe was the fame
with other nations; and therefore the Hebrew word cohen figni-
fies both a prince and a priest; and intends, as applied to Jethro,
Mofes's father in law, that both thefe characters were united in
him. See Exod. ii. 16, compared with Job xii. 19. Agreeable
to this, Plato obferves, that in antient times the Egyptian princes
executed the priesthood. And we find fince, that the confuls and
emmerors of Rome were ambitious of the fame dignities.
$ Ver. 9.
ment:
the Millennium, &c. 339
ment: And has made us unto our God kings and
prieſts, and we ſhall reign on the earth. Here
we have the teſtimony of the glorified faints to
the truth contended for: As well thofe of the
Gentiles as Jews, who had been redeemed out of
every kindred and tongue; thofe, who were in
the actual poffeffion of heaven, acknowledge thefe
characters, and afcribe falvation to the lamb up-
on that account. No doubt can be made, but
this is the witnefs of perfons confidered in glory,
becauſe they are faid to be about the throne, h. e.
in the immediate prefence of God; to have harps
in their hands, as a fignal of victory and triumph
over their enemies; and to fing a new fong, even
bleffing, and honour, and glory to him that fate
upon the throne, and to the Lord Jefus Chrift.
Certainly a teftimony from the fpirits of juſt men
made perfect, will weigh with us. We muſt
needs believe the church triumphant when they
fay, That Chrift has made all his followers kings
and priests unto God, and that they fhall reign upon
earth. What can thefe laft words mean, but that
they fhall poffefs thefe characters, and appear with
the glory that belongs to them in Chriſt's viſible
mediatorial kingdom?
Well, from thefe fcriptures, in conjunction
with the words of our text, I fuppofe every one
will be willing to allow this branch of the faints
character; that they are not only priests, as well
as kings, in the prefent life, but fhall retain that
name, as a diſtinguiſhing mark of their condition,
when they reign with Chrift in the new heavens
and new earth.
The way being clear thus far, my next buſineſs
will be to make an eftimate of the faints charac-
ter as priests, to fee what enters into the compo-
• Rev. v. 10.
Z 2
fition
340
An ESSAY on
1
fition of it, the better to determine in what re-
fpects they may be faid to be bleſſed and holy, on
that account.
Now here what I have to obferve will be either
fuch things as are more general in this character;
or fuch as, refpecting the expreffion of the text,
may be called more particular.
(1.) I propofe then, in the firſt place, to hint
at fuch things as are more general in this charac-
ter. And thefe, I apprehend (confidering its
application to the kingdom ftate) may be the
following: Eminence in glory, an intire freedom
from fin, an abfolute perfection of grace, and a
complete injoyment of God. Upon the very
mention of which we cannot but conclude, there
is the higheſt reafon imaginable to pronounce.
them bleſſed and boly.
[1] When the people of God are reprefented
as priests, it fuggefts to us, that they poffefs an
bonourable condition, an excellent character.
After what has been faid concerning the dig-
nity of the priesthood under the law, it will rea-
dily be allowed, that whenever this character is
attributed to the faints, it befpeaks a condition
of eminence and glory. It involves theſe ideas,
with reference to the Chriftian, truly fo called,
even while in this world. Can we hear the apo-
ſtle Peter ftiling the difperfed faints a royal priest-
bood, and know that it is the fame character
which God, of old, beſtowed upon the Jewish
nation, when he called them a kingdom of priests",
and queſtion the dignity of their ftation? And
vet alas what is all the glory they poffefs now,
in compariſon of that which shall be revealed in
them³ another day? How imperfect, how difad-
vantageous are their preſent circumftances? Who
1 Epiſt. ii. 9
3 Exod. xix. 6.
3 Rom. viii. 18.
fees
เ
341
the Millennium, &c.
4
fees not, that the glory of the believer is eclipf-
ed, his dignity allayed, and his happineſs infin-
cere? But let us take a view of him as a priest,
in Chrift's future kingdom, and we fhall behold
him all glorious. There his character will not
be fo illuftrious, but the manifeftation of it fhall
be equal. This is what even they, who have the
firſt fruits of the Spirit, earnestly groan after, wait-
ing for the adoption, to wit, the redemption of the
body. O, what honour will be put upon all the
faints, when they come to rife in Chrift's like-
nefs! when that which was fown in corruption
fhall be raiſed incorruptible, and that which was
fown in dishonour fhall be raiſed in glory! Then
fhall the faints poffefs the kingdom, then fhall
they receive a crown of glory then ſhall they
have their regal as well as their priestly enfigns
and ornaments about them. It is in that ftate
that they ſhall fit down with Chrift in his throne",
and that angels fhall ftand round to minifter unto
them, to do them all offices of love and honour.
Nay verily, then it ſhall be ſeen how much the
divine Majeſty delights in them, when they come
to fine as the brightness of the firmament, and as
the stars for ever and ever.
5
How fhould the confideration of theſe things
fupport the people of God, in the mean time,
under all thofe inftances of contempt and dif-
grace, which they may meet with in their pre-
fent paffage? What though they are accounted
as the filth of the world, and the off-fcouring of all
things? What though they are loaded with the
moſt ignominious and reproachful names? What
4 Rom. viii. 19.
s Ibid. ver 2 3.
7 Dan. vii. 22. Matth. xxv. 34. 8 1 Pet.
* Rev. iii. 21.
Dan. xii. 3.
2
6 I Cor. xv. 42, 43.
. 9 Rev. vii. 9.
4.
Dan. vii. 1o. compared with Rev. xxi. 12.
4
I Cor. iv. 13.
Z 3
though
342
An ESSAY on
though they are treated after the moft barbarous
and inhuman manner? Let them remember not
only that their dear Lord (to whom they are to
be conformed in fufferings as well as glory) went
before them in thefe things, bearing the contra-
diction of finners against himself; but that the
time comes when the wickedness of the wicked ſhall
bave an end A time when God will give them
double for all their fhame'; when he will clothe
their enemies with everlasting contempt, but them
with everlafting bonour and joy.
·
[2.] Another thing which enters the conftitu-
tion of the faints character as priests, eſpecially
with regard to the Millennial fiate, is, An entire
freedom from fin.
It is beyond difpute, that the priesthood was
an holy function as well as an honourable one.
It was expreffive of the greateft fanctity, and re-
quired a peculiar degree of it in thoſe who pof-
feffed it. This likewife is applicable, in a mea-
fure, to the faints in general, as they bear the
denomination of priests in this world; being per-
fons renewed and fanctified by the Spirit of God,
feafoned with his grace, and feparated to his fer-
vice. Hence when St. Peter acquaints us with
the end or defign of God in conftituting them
kings and priests, he fais it was, that they might
Shew forth the virtues or praiſes of him, who had
called them out of darkness into his marvellous light'.
This infeparably belongs to the character of
priests, and will, in a very eminent degree, be
found with the faints in Chrift's future kingdom.
That will be a ftate of holinefs, and anfwerable
to it, the faints will be completely fo. This is
the account we have in the Revelation: There shall
5 Heb. xii. 3.
Dan. xii. 2.
I
6 Pfal. vii. 9.
1 Epift. ii. 9,
7 Ifai. lxi. 7.
in
the Millennium, &c.
343
in no wise enter into it, h. e. the New Jerufalem,
any thing that defileth, neither whatfoever worketh
abomination, or maketh a lie ¹. This will doubt-
lefs have a very remarkable accompliſhment in the
fpiritual part of Chrift's reign, when the purity
and holiness of the church fhall be fo great, that
all the civil actions of the faints fhall be tinctured
with grace, that boliness shall be writen even
upon the belis of the horses. But, I am inclined
to think, the full accomplishment of theſe words.
have an immediate reference to the perfonal
branch of Chrift's reign; becauſe the expreffion,
to me, feems defcriptive of a ftate of abfolute
perfection; ſuch a ſtate wherein it is not poffi-
ble there fhould be the leaft tincture of fin, the
leaft degree of impurity in thofe who belong to
it. And it is moſt certain, that this will be the
cafe with thoſe who ſhall be accounted worthy tọ
attain the first refurrection, and the ftate confe-
quent upon it. There the faints fhall be freed
from the being of fin, from the body of corrup-
tion. All depravity of nature, all vitious inclina-
tions and habits fhall be done away. Then they
fhall have no guilt to load their minds, no law
to war in their members; no fears to perplex
them, no enemies, either from without or with
in, to interrupt them. This will be a ſtate of
righteoufnefs, and the effect of that righteousness
will be peace and affurance for ever 3. This will
be the times for the blotting out of all fin, the times
of new life and refreſhing from the prefence of the
Lord. Then the faints fhall be prefent before
the eyes of the moſt excellent glory, without ſpot,
or wrinkle, or any fuch thing. Intirely deliver-
ed from corruption, wholly conformed to the di-
vine image.
Chap. xxi. 7. 2 Zech. xiv. 20.
S Eph. v. 27.
ii. 19.
Zi 4
3 Ifai. xxxii. 17.
4 Aas
[3.] It
344
An ESSAY on
[3] It may be farther obferved, with reſpect
to the faints future condition and character as
priefts, That they fhall enjoy an abfolute perfection
of grace. It is true, a principle of grace has its
fhare in this part of the believer's character while
here; but alas! how low, how imperfect is it at
prefent? What, think we, is it that gives the
people of God fo much uneafinefs and difquie-
tude while in the body? Certainly, that the work
of grace is yet incomplete; that corruption is
very often ſtrong, and that grace is many times.
weak; that they carry about with them an evil
heart of unbelief, which is continually ready to
turn them afide from their God; that their know-
ledge is fo imperfect, their faith ſo languid, and
their love fo cold. This is what makes them go,
fo often, with hanging down heads, and with
enfeebled knees; that fo much takes off from the
comforts of life, and fo much imbitters their
prefent enjoyments. Were not this the cafe,
how happy would the believer think himfelf?
Indeed, how happy would he be? However, this
is in referve for the people of God; what they
now fo much long after, they ſhall be indulged
with in the refurrection ftate. Then they fhall
arrive to a perfection in all the gifts and graces
of the Spirit; then their natures fhall be inrich-
ed, and their minds enobled to the utmoft. There
they fhall fce as they are seen, and know as they
are known. There they fhall be enabled to com-
prebend, in a more complete manner, with all
faints, what is the breadth, and length, and depth,
and height of the love of God. There they ſhall
have a better, a clearer infight into the counfels
and purpoſes of God; thofe depths of love, wif-
dom and power, which he has difcovered in the
Eph. iii. 18, 19.
• Heb. iii. 12.
7
I Co. xiii. 12,
3
con-
the Millennium, &c.
345
continuance and accompliſhment of their falva-
tion. And in proportion to the diſcovery they
have there (which will be unfpeakably glorious)
will their love be enflamed, their affections raifed,
and their praiſes excited to the author and finiſh-
er of their faith. In one word, there the exer-
cife of their graces will be anfwerable to the per-
fection of them. I add,
[4] The laft general ingredient that enters
into the faints character as priests, refpecting the
Millennial state, is, That they will then injoy
open and intimate communion with God. Now,
though fuftaining this character, they fee through
a glaſs, darkly, but then they fhall fee face to face".
Here the believer, in the difcharge of his beſt
fervices, when he is moft withdrawn from the
world, when he is deepeſt engaged in religious
exercifes, has but fhort and imperfect interviews,
at beft. Nay, it may be, he often feeks the
face of his God, and he stands behind the wall ;
or, if he difcovers himfelf, it is but through the
lattefs, and that but for a moment. How often
does it happen with many of God's dear children,
to be diſappointed in their attendance upon him,
in their addreffes to him? He feems to take lit-
tle or no notice of their facrifices and offerings. It
is not always that they have communion with
God, either in private or public; or that they
are fenfible he ſmells a fweet favour of reft in their
fervices. The priests under the law were wont to
offer up part of what was brought them for facri-
fice to God, and to feed on the other part of it
themfelves, in token of their communion with
God, in the diſcharge of their duties. And it is
the promiſe of the Lord, under the gospel, that
while his people, or church, open the door of his
9 I Cor. xiii. 12. 1 Cant. ii. 9.
houfe,
346
An ESSAY on
houfe, and are found in the obfervance of his in-
ftitutions, that he will come in to them, and will
fup with them, and they with him. He with
them, and they with him, intimating, that there
fhall be a mutual intercourfe between God and
the foul. But, alas! how often is it otherwife?
How often do ordinances prove dry breafts, and
broken cifterns? Deftitute of fpiritual confola-
tion? It is not always that the Lord is pleafed
to look down from heaven, the habitation of his
holineſs, that he always appears with a fmile in
his countenance, and communes with them from
the mercy feat. But it is to be thus in Chrift's fu-
ture mediatorial kingdom. There they fhall in-
joy open communion and fellowſhip with God;
without end, and without interruption. Where-
fore our Lord reprefents the happinefs of that
ſtate by their fiting down with him at his table,
to eat and drink in his kingdom 3: To denote the
intimacy and communion which there will be be-
tween Chrift and thoſe who are his pries, in that
ſtate. Nay, more than this, he promiſes, not
only to make them fit down to meat, but to ſerve
them himself. That is, he will himſelf be an e-
ternal feaft or banquet to their fouls; nothing
that he is, or that he has, though poffeft of in-
finite riches, but what he will communicate, fo
far as they are capable of receiving, for their
pleaſure and happineſs. I will ferve them, fais
our Lord. What grace and condefcention breathe
in thoſe words? How full of ſweetneſs and con-
folation are they? Thofe muſt be well ferved,
whom Chrift ferves. They muſt be well kept,
who live upon him; I mean, that fulneſs of grace
and glory which he poffeffes.
2 Rev. iii. 20. 3 Luke xxii. 29, 30.
4 Ibid. xii. 37.
How
the Millennium, &c.
347
How well then, may their future condition be
refembled to that of the priesthood under the law?
How well may the faints bear the diftinguiſhing
character of priests? When their ſtate is to be fo
honourable, when they are to be wholly deliv-
ered from corruption, when the graces of the
Spirit are to be perfected in them, and they fhall
injoy open and uninterrupted communion with
God? Who fees not, in this view of things, that
there is fufficient reafon to pronounce them, in
the language of the text, bleſſed and holy?
But theſe are more general obfervations upon
the faints character, as priests, in Chrift's media-
torial kingdom: I am likewife,
(2.) To take notice of fuch things as may be
more reſtrained and peculiar, in this defcription,
when the text fais, they fhall be priests of God and
of Christ.
As to their being called priests of God, that, I
apprehend, may ſuggeſt ſuch things as theſe,
[1] That the faints are peculiarly a chofen ge-
neration. When the faints are faid to be prieſts
of God, it feems to point out their original, to
lead us up to the ſpring, or firſt cauſe of their
bearing fo diftinguiſhing a character; which is
no other than the grace or good pleaſure of God.
They are priests of God, becauſe they were fet a-
part in his eternal purpofe, chofen out of the
world, and, as an act of pure favour, taken into
this relation to himſelf. This character denotes
his defignation and appointment; it bears his i-
mage and authority; it is expreffive of his love
to and property in the foul, and likewife the re-
ciprocal intereft which that has in God.
[2] That the faints are peculiarly confecrated
to God; peculiarly converfant about facred things.
The bufinefs of the Chriftian, confidered in this
light, is principally with God. And as it is true
of
348
An ESSAY on
}
of the faints here, much more refpecting their
raiſed ſtate; there the whole body of the church,
as fo many priests unto God, will appear wholly
devoted to his worship and honour.
{
[3] This expreffion may defign their being in-
dulged with near approaches to the divine majefty.
We all know how it was ordered under the law;
the common people among the Ifraelites were
kept at a confiderable diftance from the taberna-
cles, the levites were allowed a nearer approach
than the body of the people, and the priests a
nearer than the Levites; but it was permited
the high-priest alone, to enter the holieft of all,
and that not at all times, but once a year only 7.
How it is with the faints, now the way to the bo-
lieft of all is made manifeft, we cannot be infen-
fible. Every Chriſtian is allowed greater free-
dom of accefs to God, than even the priests under
the law had. Yet is this only a fhadow, compar-
ed with the liberty of the Millennial state, when
they ſhall all ſtand before the throne, and injoy
the beatific vifion. But I have fpoken largely of
this under a preceding head.
[4] When the faints are faid to be pricfts of
God, it may relate to thoſe ſpiritual facrifices,
which they are to offer up unto God. Thefe,
with refpect to their prefent ftate, are, the pre-
fenting themselves, fouls and bodies, unto the
Lord; their being found in the great duty of
prayer, which is therefore called incenfe in the
fcripture; as alfo their offering up the facrifice of
praife or thanksgiving. To this head appertain
likewife, godly forrow, or brokenness of heart for
fin; and laftly, all offices of love and charity,
9
Numb. i. 52, 53. Numb. iv. 20. compared with Exod.
7 Heb. ix. 7, 8. 8
Rom. xii. 1. 9 Pfal. cxli. 2.
Heb. xiii. 15. 2 Pfal. li. 17.
XXX 20, 21.
Rev. v. 8.
Hof. xiv. 2.
kind-
the Millennium, &c. 349
kindness and beneficence to brethren in diftrefs.
But, with refpect to the future condition of the
faints, I think, the only facrifices which they
are then to be concerned in, will be thofe of prefent-
ing or proftrating themſelves before the Lord;
and offering up continually a fong of triumph and
praife to God, and the Mediator.
But then they are likewiſe faid to be priests of
Christ. This, I ſuppoſe, may be defigned to lead
us into the intereſt which the blood of Chrift
has, in procuring for, and fecuring to the elect,
all the privileges and bleffings laid up in their
character as priests. It is certain that, though
this privilege is fettled upon as by covenant grace,
yet, as we come into the world, we are far from
being in the viſible poffeffion of it. We are natu-
rally dead in trefpaffes and fins, under the curfe
of a broken law, and obnoxious to divine wrath;
fo that there are many obftacles to be removed
from without, as well as much to be wrought
within us, in order to our appearing and acting
as priests, as well as injoying what belongs to us
as fuch. Now the Lord Jefus Chrift has made
peace by the blood of his crofs, has anfwered the
demands of the law, and fatisfied the juftice of
God. He has merited the fanctifying influences
of the bleffed Spirit, and it is in the virtue of his
blood, that he defcends upon the foul, when he
tranſlates out of darkneſs into marvellous light.
This, I conceive, is included in the faints being
priests of Chrift. It intends, that the procuring
caufe is from him, that we hold it by virtue
of union to him, that we claim it through his
blood, that we are furniſhed for it by his Spirit,
that we act in this capacity through his mediati-
on and righteoufnefs, that he is the altar upon
which we prefent all our fpiritual facrifices, that
5 Heb. xiii. 16.
his
350
An ESSAY on
his merits are the perfume which gives them a
fweet favour in the divine noftrils, that he will
fupply us with grace and ftrength to act in this
relation while here, and at laft inftate us in all
the glorious advantages of it in his kingdom.
But then, taking thefe words in connexion,
priests of God and of Chrift, they may be fuppof-
ed to regard the end for which God was pleafed
to clothe his faints with this character (which we
have, indeed, already fuggefted, when we fpoke
of the facrifices belonging to the Chriſtian) which
is no other than to celebrate the riches of divine
grace. They are priests of God and of Christ, that
they may be the eternal monuments of diftin-
guifhing love, that they may for ever found forth
the praiſes of God and the Lamb, that they may
eternally look into and tell over thofe inftances
of wifdom, power and goodnefs, which have
been confpicuous in the whole of their falvation.
Then their great buſineſs, as priests of God and of
Chrift, will be to offer the facrifice of praife, to
fing the new fong, the fong of Mofes and the
Lamb 5 ; to blefs God, in a mediator, for every
temporal, every fpiritual falvation.
The conclufion from theſe premifes is eafy,
namely, That where perfons ftand in fuch a ca-
pacity, and are interefted in fuch privileges;
where they are ingaged in the moft delightful
fervices, and fhare the moft diftinguishing ho-
nours, they muft needs be, what the text befpeaks
them, bleſſed and holy.
Especially muft it be confeffed, that this is a
true repreſentation of the future ftate of the
faints in the new heavens and new earth, when
we add to this account, the time for which they
are to poffefs thefe privileges, in conjunction
4 Rev. v. 9.
s Ibid. xv. 3.
with
the Millennium, ¿c.
351
with their reign, faid to be a thousand years. This
is not to be a tranfitory, fleeting ſtate: A king-
dom and priesthood for a few months or years, but
a fettled, ftanding empire. The faints are to
reign with Chrift in this ftate no leſs than a
thousand years.
Not that there is then to be a period put to
the glory and happineſs of the faints. Their con-
tinuing in this ſtate a thousand years only, is fpok-
en, I fuppofe, barely to diftinguish the Millenni-
um, partly from the preceding, but chiefly from
the ftate of the faints, following upon the expi-
ration of that term. For though we may con-
clude, that there will be fome difference in cir-
cumftances, between the Millennial ftate and ulti-
mate glory, yet we cannot think the change will
be for the worfe; the faints will be no lofers by
it. So that what is faid of their glory, during
the thousand years, will, at leaſt, hold good of
their condition after it.
Now, in reſpect to this, the duration of their
reign with Chriſt is mentioned as a circumftance,
in fome meaſure, concerned in the bleffednefs and
glory of that ftate. And, without doubt, if any
condition is honourable and happy in it felf, it
cannot be lefs fo for being lafting and permanent.
If our reigning with Chrift in his mediatorial
kingdom, is fufficient of it felf to denominate us
bleſſed and boly, it will add to the felicity of it,
that we are to poffefs this kingdom, to live as a
royal priesthood, during a whole Millennium.
But becauſe this application of the time, or
conclufion from it, is too eafy and natural for
any one not to fee it, I took no notice of it in
the divifion of my third general, and fhall not in-
large upon it here; having referved the confide-
ration of it, in another light, for the following
head. Wherefore,
Fourthly,
352
An ESSAY on
1
Fourthly, I am to speak of the time during
which the faints are to continue in this bleffed
ftate; faid to be a thouſand years.
It is well known, that the ſpace of a thouſand
years is made the common boundary, both of Sa-
tan's confinement and Chriſt's reign upon earth :
And therefore, when we fpoke of the binding of
Satan, we endeavoured to prove, that these thou-
fand years are to be taken in a definite, determi-
nate fenfe. Now, though I apprehend what
was there offered fufficient to juftify this conclu-
fion, that the thousand years, as applied to the
binding of Satan, do intend fuch a particular du-
ration or ſpace; yet there is this reaſon why I
fhould refume the confideration of them here,
namely, That fome great and good men have
been of opinion, that these thousand years, as ap-
plied to the reign of Chrift, are not to be taken
in a strict or literal fenfe, but in a figurative or
prophetical one. For they ſuppoſe, that each
day (as is the cafe in fome other places of fcrip-
ture) is to be taken for a year, and confequent-
ly, that the reign of Chrift will include as many
years as there are days in a thousand years. This
fentiment is admited and maintained by them up-
on this ſingle principle, viz. That the other in-
terpretation of the thousand years, would be inju-
rious to the honour and glory of Chrift, in his
kingdom. This they conclude from hence; Be-
caufe, fay they, if Chrift's vifible perfonal king-
dom be to continue barely a thousand years, and
no more, then the reign of Satan (to which they
affign the fix thousand years of the world preced-
ing) will be much longer than that of Chriſt.
For my own part, I ftill abide by the literal ac-
6 See this Effay, p. 135, &c.
Count
the Millennium, &c.
353
count of the Millennium, and cannot come into the
other for the following reafons.
1. Becauſe I apprehend, the very reaſon upon
which this figurative fenfe of the thousand years is
taken up will not hold good, namely, that otherwife
the reign or kingdom of Satan will be fix times lon-
ger than the reign or kingdom of Christ. How far
this is from being really true, and confequently from
yielding a proper foundation for the argument ad-
vanced upon it, will appear to any who fhall confider,
though the reign of Satan, from the begining of the
world to the prefent time, may be faid to have been
more vifible and general than Christ's; yet that it
cannot be faid to have been univerfal. Satan, it is
true, has borne off the greater part of the ſpoils of
the fall, but not all; Christ has had his fhare, and
confequently his reign in the world too; and that
through all the time in which the devil can be fuppo-
fed to have had his. This is agreeable to that eter-
nal fettlement and compact which there was between
the Father and Son, as related by the prophet Iſaiah;
wherein God promifes that, in confideration of
Christ's taking upon him the work of a Mediator,
and laying down his life a facrifice for the fins of the
elect, he would divide him a portion with the great,
and that he ſhould divide the Spoil with the strong".
Who are theſe but the devil, as the prime agent, the
heathen under the Old Teftament difpenfation, and
the Turk and pope under the new, as his chief en-
gines. Theſe have not run away with all, Christ has
ftill divided the Spoil with them. Do any ask, What
is the Spoil which Chrift is to fhare? Several paffages
in this chapter will tell us; as when it is faid,
He shall fee his feed; which means, that he fhall
have a numerous progeny, that he fhall communi-
cate ſpiritual life to many. To the fame purpoſe it
7 Chap. liii. 12.
Vol. I.
8
ver. 10.
A &
follows,
i
An ESSAY on
354
1
follows: He fhall fee of the travail of his foul; and by
his knowledge fhall juftify many. What does this
intend, but that, in confequence of Chrift's obedience
and death, he fhould have a large offspring, and that
many, through a faving acquaintance with his per-
fon, ſhould fee themſelves in a juftified ſtate? How
well then may it be ſaid, as it is in another part of
this chapter, Who fhall declare his generation¹? As
though the prophet had faid, Confidering in what
way he was looked upon and treated by his creatures,
how he was defpifed and rejected of men, and at laft
fuffered the ignominious death of the croſs, who
would think, fpeaking after the manner of men, that
there fhould be any to acknowledge him as their
fpiritual father; that his blood fhould be fo fruitful
of children; that he fhould have fuch a numerous
generation; that his death fhould be life from the
dead to a fucceffion of children in all ages of the
world?
Now if this be the cafe, Why muft the firſt fix
thouſand years of the world be given up to Satan?
Why is he to be confidered as the only perfon reigning,
and Chriſt wholly to be excluded? If Chrift is to fhare
with him in the fpoil, why not in the glory of conqueſt
and empire? If he is to have a feed to ferve him,
why may he not be allowed a reign in the world?
1
Nay, verily, if we come to the times of the New
Teftament, or the ftate of things in the church upon
the introduction and fettlement of the gofpel oecono-
my, we fhall find the regal character applied to it.
And therefore, it was common with our Lord, and
with John his forerunner, to call that ſtate, the king-
dom of God, and the kingdom of heaven, with a pecu-
liar reference to the reign and glory of the Meffiah;
as that expreffion was generally applied and under-
ftood by the Jews themfelves, when they spoke of
9 Ifa. liii. 11.
I ver. 8.
thoſe
}
{
355
the Millennium, &c.
thofe days. And it is certain, compared with the
legal oeconomy, that ſtate might very well be fo cal-
led; becauſe the power and reign of Chrift, as lord
and lawgiver, had a more viſible and glorious dif-
play in the fpreading and fuccefs of the gospel, than
it had under the law.
To which if we add, what is ftill behind, to turn
up within the compaſs of the firſt fix thouſand years
of the world, I mean the extraordinary down-pouring
of the Spirit, which there is to be upon bringing in
the fulneſs of the Gentiles, and calling again God's
antient people the Jews; at which time the kingdom
and intereft of Chrift will be the only prevailing vi-
fible one upon the face of the whole earth: I fay, if
we take theſe ſeveral confiderations together, we fhall
fee little reafon to furrender the firſt fix thouſand
years to the reign of Satan; much lefs to conclude
from thence, that we are obliged to understand the
Millennium of St. John in a prophetical ſenſe, in order
to carry the reign of Chrift a greater length than that
of the devil, it being evident (not to fay that Satan's
is hardly to be called a reign, becauſe he always acts
under a reſtraint) that, even in the midſt of this reign,
Chrift has ftill had his fpiritual, as well as providen-
tial kingdom in the world; that all the fix thoufand
cannot belong to Satan; no part of them intirely,
much leſs the latter part, when Chriſt comes to efta.
bliſh his viſible ſpiritual kingdom. But then,
2. There appears no reafon to underſtand thefe
thousand years, expreffive of the duration of Chriſt's
future kingdom, in a prophetical fenfe, if we confider
what the work of that ſtate will be, and what is the
time allowed for it in fcripture.
As to the work of Chrift's perfonal kingdom, that,
in one word, is the work of judgment; namely, the
the judgment of the faints (including their reign)
within theſe thousand years, and the judgment of the
wicked hortly after the clofe of the Millennium.
À a 2
Now,
356
An ESSAY on
Now, if Chrift's perfonal kingdom and the great
work of judgment be the fame, let us confider what
fpace of time is affigned for this proceſs in fcripture.
And, I fuppofe, we all know, that that time is ufually
defcribed under the notion of a day; it being called
the day of the Lord', the great and terrible day³, the
day of judgment *, and the like. Here then the only
enquiry will be, Whether we are to undeftand this
of a natural or myftical day?
The reverend Mr. Stackhouſe, treating on this ar-
gument, has very frankly acknowledged, that there
is no neceffity to take the word day in ſo ſtrict a ſenſe,
as to reftrain it to the narrow compafs of an artificial
or natural day, of twelve, or four and twenty hours.
And befides, producing fome inftances from Mede,
where this word [day] in the New Teftament figni-
fies a longer period of time; has likewife obferved,
that the whole time of the Ifraelites pilgrimage is called
the day of their temptation in the wilderness. Which
gave occafion to what is faid in a former part of this
Elay. It is true, Mr. Stackhoufe does not fix any
determinate ſpace for iffuing the judgment, but by
allowing us to extend it beyond the limits of a natu-
val day, and proving that it often fignifies a confide-
rable length of time, he leaves us fo much at liberty,
that every one may be tempted to extend or contract
it according to his particular fancy: Thus one may
fuppofe it will include fifty years, another an hundred,
and others more or lefs, juft as they pleaſe.
But methinks, a fuppofition of this kind, lays us
fo much open to conjecture and uncertainty, that I
cannot be fatisfied without looking farther. Certainly
fome probable eftimate may be formed of this matter
from fcripture: Sure I am, if we may at all recede
from the common acceptation of the word [day] in
2 2 Pet. iii. 10.
3 Joelii 11.
5 Complete Body of Divinity p. 813.
4 2 Pet. ii. 9.
6 p 201.
this
the Millennium, &c.
357
this cafe, we are fafeft in that fenfe which the divine
oracle puts upon it.
Now, I imagin, St. Peter has fettled this contro-
verfy for us, in his fecond epiftle, where he profeſ-
fedly speaks of the day of judgment, and to acquaint
us with the extent of it, intimates, that it would con-
tain a thouſand literal Years. He introduces this
part with the utmoſt folemnity: But, beloved, be not
ignorant of this one thing, that one day is with the
Lord as a thousand years, and a thousand years as one
day". It must be obferved, that the apoftle has here
to do with fuch fcoffers as he forefaw would arife in
the laſt days, and call in queftion our Lord's fecond
coming, in order to diffolve the prefent world, and
to erect a new one after the conflagration: And that
he endeavours to perfuade them of the certainty of
that change which the prefent world is to pafs under
by fire, from the certainty of that change which the
old world fuffered by the deluge. As to the time of
this, he tells them, that would not be till the day of
judgment: But the heavens and the earth which are
now, by the fame word are kept in ftore, referved unte
fire against the day of judgment. Upon which, by
way of precaution, he fubjoins the words before quo-
ted: But, beloved, be not ignorant, &c. Which is as
though he had faid: Do not miſtake me, brethren,
in what I lay concerning the future judgment; for
though I call it a day, you are not to imagin that it
is a fhort ordinary day, a day of a few hours only,
like a natural day with us; but a day or time of the
Lord, a day in the myfterious account and reckoning
of God, who made all things in number, as well as
weight and meafure: And accordingly is fo far
from computing the time as we do, that a thouſand
years with him are but as one day, and one day as a
shoufand years. And therefore the day of judgment,
Chap. iii. 8,
8 Ibid. ver. 7.
A a 3
which
358
An ESSAY on
which I am now fpeaking of, being one of the Lord's
days, will confift of a thousand literal years; a thou-
fand of thofe years being one myftical day in the ac-
count of God.
I am not ignorant that theſe words are differently
explained by thofe who have no notion of Chrift's
perfonal reign; and that fuch make them an argu-
iment why God fhould not be thought flack con-
cerning the promiſe he has made of coming to judg
ment. But how little reafon there is for fuch an in-
terpretation, and how far it is from anfwering the
purpoſe for which it is intended, will appear by con-
fidering,
1.) That the text itſelf affigns a very different
reafon for the Lord's deferring his coming, and there-
fore that his conduct herein is juftified upon another
principle than what thefe objecters pretend. St. Peter
does not once infinuate, that the Lord is not flack in
his coming, or cannot be faid to be fo, becauſe it
makes no difference with him, whether he come now
or a thousand years hence, but becaufe he has defigns
of grace towards fome particular perfons, namely, the
elect among Jews and Gentiles; becauſe he is long
fuffering towards them, and not willing that any of
the election should perish. So that his argument is
this: Forafmuch as God has fuch particular work
to do, and has before determined the time in which
he will do it, he is not flack concerning his promife
9. Whereas befides the thousand years, including the reign and
judgment of the Jains, there is to be a short space of time, which
we may fuppofe will take in a few years, for the refurrection, liberty
and judgment of the wicked; it may be obferved, that no more than
a thousand years are mentioned, as the duration of the judgment
day, either becauſe the other time is inconfiderable, and jo included
in the 1000 years, a round number being put for a broken; or be-
cause theje thousand years are peculiarly worthy of diftinction, on
account of the interest which the faints have in them, respecting
their reign with Chrift, as well as the judgment of their works.
ON'
the Millennium, &c. 359
pre-
or coming, though it be later than thofe fcoffers
tend it fhould be. This he will convince them of at
the time appointed; for when that is come, they will
find to their deſtruction, that he will haften his ap-
pearing. Befides,
2.) Such an account is intirely foreign to the
ſcope of the apoſtle in this place. St. Peter had here
two things principally in view, the one to anſwer the
objection of thefe fcoffers, the other to fuggeft fome-
thing for the fupport of the faints. Now admitting
the interpretation above, namely, that a thoufand
years are as one day, &c. with refpect to God's ac-
count of time now, neither of thefe ends could be
afcertained.
As to the Scoffers: How would this remove their
cavils? If God fo reckons time that a thousand years
are but as one day with him, and fo defers his coming
to judgment one thousand years after another, would
not this ſtrengthen their objection? might they not
juſtly fay, that he was flack concerning his promife?
For it is felf evident to any who confider the nature
of the argument in the view of the context, that the
queftion is not, whether the time be long or fhort,
with refpect to God, but whether it be long or fhort
with respect to us *.
Thefe fcoffers thought it fo, it
• When Dr. Whitby is pleased to observe in one part of this ar-
gument, that the text fais not, one day fhall be a thouſand years,
but is as a thousand years, and that again not abſolutely, but only
Ta xuela with refpect to God, I am so far from feeing any rea-
foning in it, that I cannot help thinking, be trifles with Mr. Mede
and his own readers at the ſame time. And when be fubjoins in
another part: There is no queftion mentioned touching the length
of time, either with respect to God, or us, but only touching
the truth of God's promiſes, v. 4 : I could beg leave to know,
admitting this to be the cafe, how this came to be the question?
What was it gave thele fcoffers an occasion to diſpute the veracity
of God? Sure it muß be in reference to the time elapſed fince the
promile coas first made. And if they called it in question upon that
account, whether it was because the time was long in respect of them
or God, let any one judge.
A a 4
looked
360
An ESSAY on
looked fo to them, becauſe one thousand years after
another were elapfed, and things appeared in their
old fituation. And therefore to fay (as the perfons
we are oppofing muft do) That the Lord is not to
be thought long in his coming, notwithſtanding it
is thus poftponed, becauſe the time is not long to
him, is faying nothing to the argument: Becauſe,
though it is certain, with refpect to the Lord, and
his reckoning of time, it would not be long to him,
though he should defer the judgment an hun-
dred thousand years; yet upon our computation,
who reckon time in a very different manner, it might
juftly be deemed long, though deferred only an hun-
dredth part of that time. So that this application
of the thousand years leaves the fcoffers in full pof-
feffion of their objection, and for that reafon cannot
be just.
Nor is it better fuited to anſwer the circumſtances
of the faints. They wanted fomething to enliven
their fouls and promote their comfort: But to tell
them that every natural day of the year was with
the Lord as a thousand years, what muſt be the con-
fequence? Inftead of incouraging their hope, and
exciting their expectation of the Lord's coming and
reigning with them in the new heaven and earth, it
muſt rather tend to flacken their minds and deaden
their affections. It would be apt either to throw
them at too great a diftance, or lay them under ma-
ny unneceflary clogs: Whereas the other interpreta-
tion, wherein the thing is not only afferted, but
fomething of the nature of it, in its duration, ex-
plained, appears every way fuited to put to filence
the fcoffer, and comfort the child of God.
It were eafy to prove that this interpretation is
agreeable to the Rabbins and the traditions of the
Jews, to whom the apoftle wrote: And that the
firft fathers, particularly Juftin Martyr and Irenaeus
were of this fentiment, and took that expreffion
Dies
the Millennium, &c.
361
Dies domini ficut mille anni, the day of the Lord is
as a thousand years, from this paffage in St. Peter 2.
But I reft fatisfied with the deſign and ſcope of the
place, that being of all others the beſt teſtimony
and proof.
I ſhall have done with this head when I have far-
ther obferved, That to underſtand these thousand years
in any other than a literal fenfe, confidering how
they are to be imployed, would not only remove
ultimate glory, in which God is to be all in all, at
too great a diſtance; but draw out the work of judg-
ment to a greater length than can reafonably be ima
gined. This leads me to obferve,
3. That there can be no reafon to underſtand
thefe thousand years in a prophetical fenfe, becauſe the
thousand years affigned for the judgment of the faints,
and the little feafon for which Satan is to be loofed
upon the general refurrection of the wicked (in order
to take his trial and receive fentence with them)
appears abundantly fufficient to all the intentions of
Chriſt's fecond coming. For during this ſpace there
will be a full opportunity, not only that the Re-
deemer may be glorified in his faints, and be admired
in all them that believe, (a circumftance exprefly
fixed to that day³) but likewife, that he may difplay
the riches of his grace in the glorification of his peo-
ple, and the ftrictnefs of his juftice in the condem-
nation of the wicked. Now, if this be the defign of
his coming to judgment, as it certainly is; and if
the time before fpecified appear fufficient to go
through the whole of it, that time which is but as
a day in the account of God, the moſt inadvertent
perfon will fee, that there can be no reason to ex-
2. See for this, as well as the general defign of the place, Mede
p. 609, &c. And Waple in loc. p. 443, &c. who have said fuch
things on this argument, as neither Dr. Whitby, nor
antichiliaſt has been able to refute,
3 3 Theff. i. 10,
any
other
tend
362
An ESSAY on
tend it to a prophetical length. Because when Chriſt
fhall have executed the above-mentioned, as the laſt
part of his mediatorial adminiſtration, in the new
heavens and new earth, and fo have been glorified in
all thoſe things which more ſtrictly affect him as Me-
diator; as it is certain there will be no farther oc-
cafion to continue that kingdom, which during the
Millennium he thus vifibly executed (all the ends
of it being anſwered) ſo muſt it of courſe be ſuppo-
fed, that he will thereupon immediately deliver it up
to his Father, that God may be all in all4.
4. Theſe thousand years are to be underſtood li-
terally, and not prophetically, becauſe all prophetical
time will be at an end before the bleffed Millennium
begins. This will appear by comparing St. John
and Daniel together. In the Revelation we have
this account: And the angel which I faw ftanding
upon the fea, and upom the earth, lifted up his hand
to heaven, and fware by him that liveth for ever
and ever, that there should be time no longer: But in the
days of the voice of the feventh angel, when he shall
begin to found, the mystery of God should be finished".
There is a plain allufion or reference in this place
to the words of Daniel : And I heard the man clothed
in linnen, which was upon the waters of the river,
when he held up his right hand, and his left hand unto
heaven, and ſware by him that liveth for ever, that
it fhall be for a time, times, and an half: and when
be ſhall have accompliſhed to Scatter the power of the
holy people, all theſe things shall be finished. From
hence, I think, it appears, that when the angel, which
is Chrift, fwares that time ſhall be no longer in the days
of the voice of the feventh trumpet, even when that
fhall begin to found, it must strictly mean, that the
reign of the papal antichrift, or the 1260 years,
fhall be at an end. So that this part of prophetical
4 1 Cor. xv. 24.28.
5 Chap. x. 5, 6, 7. 6. Ch. xii. 7.
$7773€
the Millennium, &c,
363
time, which is here called time abfolutely, ſhall be no
longer.
But we may carry the obfervation ftill farther,
and prove that all other prophetical time fhall be ac-
compliſhed within the limits of the feventh trumpet,
and confequently before the Millennium commences.
For with reſpect to the other epochas mentioned by
Daniel in the fame Chapter; namely, that where he
adds thirty days of years to the time, times, and an
half, (which, as we have already obferved, regards
the converſion of the European Jews') and that like-
wife where he makes an addition of 45 years to the
1290, when the Spiritual kingdom of our Lord in the
conjunction of Jews and Gentiles, is to fhine forth in
its full glory; I fay, even theſe prophetical dates, as
well as that refpecting the western antichrist, will be
accompliſhed before the thousand years, now under
confideration, are to take place. Nay, let me farther
obferve, That this alfo will be the cafe with refpec
to Ezekiel's prophetical time (which, as far as I know
at prefent, is the utmoſt ſtretch of this fort of time)
I mean the Seven months, or 210 years, allowed for
the burial of Gog: Which, I fuppofe, may be the
duration of the fpiritual branch of Chrift's reign.
Now if this be the real ftate of the cafe, as I appre-
hend it is, if all prophetical time, not only with re-
ſpect to the western, but eastern antichrist, and the
confummate happineſs of the church in this world,
will be fulfilled before our Lord's fecond perfonal
deſcent, to reign in the new heavens and new earth;
then the conclufion is eafy, namely, That thefe thou-
fand years, which are to take place beyond the utmoſt
limits of all the prophetical time included under the
feventh trumpet, cannot be time of the fame nature
with what preceded, fuch time as Daniel', St. John',
7 See the Introduction, p. 14. 15.
? See the Introdu Fion p. 17.
I
8 Chap. xxxix 12.
Chap. vii. 25. and .Chap. xii.
7, II, 12. 2 Rev. xi. 3. and xii. 6. and xiii. 5, &c.
and
364
An ESSAT on
and Ezekiel make uſe of, becauſe all time of that fort
will be fulfilled; but, on the contrary, time in a li-
teral or proper fenfe; if we may be allowed to call
that by the name of time which is indeed the comple-
tion of time, in fuch a ſtate as is at once an emblem
of eternity, and will terminate in it.
5. Another thing inclining me to believe that this
Millennium is literal, and not prophetical, is, That
I apprehend theſe thouſand years bear the fame pro-
portion to the feventh day upon which God refted
from all his works, as the feveral preceding ages of
the world bear to the fix days of crcation; and con-
fequently that they are of the fame nature or kind.
What I mean, in other words, is this: That as the
fix days employed in the creation, were reprefentative
of 6000 years for which the church was to continue
in a ſtate of imperfection, fo the feventh day, or fab-
bath, was an emblem of a feventh Millennium which
the raiſed faints fhould enjoy with Chrift in the new
heavens and new earth.
The great difficulty here, before this argument
can be of fervice, is to make it, at leaſt, probable,
that there is this proportion or analogy between the
things above-mentioned; that is to fay, that the fix
first days of the world and the fabbath enfuing, an-
fwer to the continuance of the church 6000 years in
this world, and a ſeventh in the world to come, or
refurrection ſtate. In order to this I offer the fol-
lowing confiderations:
1.) That it is not unusual to find the different
poſture of the church of Chriſt, both with refpect to
worſhip and circumftance in the world, reprefented
in fcripture by different fimilitudes and difpenfations
of providence. Who does not know that Hagar the
fervant of Sarah, and Sinai a mountain in Arabia,
were types of the legal inftitution? Again, Is it
not equally certain, that Sarah the wife of Abraham,
and Sion a mountain in Jerufalem were typical of
the
the Millennium, &c.
365
the goſpel ſtate or covenant of grace? Nay, we are
told that the whole Levitical inftitution was made up
of shadows, the fubftance of which are to be found
in Chrift only 4. So if we come to the different dif-
penfations of divine providence towards the church,
we fhall eafily believe that they alſo have a typical
reference. Thus the captivity and bondage of the
Ifraelites in Egypt was certainly a type of that bon-
dage which the church was to groan under during
the reign of antichrift: For which reafon the anti-
chriſtian empire is called by the name of Egypt.
The fame may be obferved with refpect to their
captivity in Babylon; that likewife was a figure of
the churches captivity under the man of fin; and
therefore the papacy is called the city of Babylon.
So, on the contrary, the deliverance of the children
of Ifrael from both thefe places of fervitude, and their
entering into the land of Canaan, a land flowing with
milk and honey, are undoubtedly types of the peace,
profperity and glory of the church, firft in the fpiri-
tual, and then in the perfonal branch of Chrift's
reign.
What I have now obferved, will, I hope, have this
good effect upon the reader, That it will remove any
prejudices he may have contracted againſt types in
general, and make him willing to receive what may
be pretended in this way from the creation. As it
is certain there are variety of types up and down in
the fcripture, how are we fure that fomething of this
kind may not be defigned in the works of the fix days
and the fabbath enfuing? At leaſt, is it not worth our
while, when any thing of that nature is propoſed, to
attend the fubject, and examin the argument with
candor? If fome particulars, fome individuals of
creation as well as providence (which none difpute)
are fingled out and made typical, who knows but,
› Gal. iv. Exc
24,
4 Col. ii. 17.
5 Rev xiv, 8, &c.
upon
366
An ESSAT on
upon a nicer difquifition, the whole of it may be
found of that kind. Efpecially may there be reafon
for fuch a fufpicion, when I fhall have added,
2.) That it is not with God, the creator and dif-
pofer of all things, as it is with us poor finite crea-
tures. We know only what is before us, or, at moſt,
what is paſt; whereas it is faid of the Lord, that he
declares the end from the begining". His infinite all-
comprehenſive mind called every thing up, and pre-
fented the things that fhould be, as well as all pof-
fible things at once to his view; and therefore we
may ſuppoſe, it could not be difficult with the divine
majefty, to make his firſt works a model or platform
of all that ſhould fuccede? How eafy muft it have
been with the all-wife and all-powerful being, he
who knows all things from the end to the begining,
to make the natural or fenfible world an emblem of
the rational or intellectual? To contrive, both for
matter and time, his firft works in fuch a way as
that they ſhould exhibit in miniature, the feveral
grand events relating to the world and church, to-
gether with the feveral periods in which they ſhould
turn up? Nay, give me leave to ask yet farther,
Whether is not fuch a defign, fuch a view of the cre-
ation perfectly worthy the divine being, and much
every way to the glory of his unfearchable wifdom?
Again,
3.) It is generally allowed, that there is fomething
myfterious and facred in the number feven. It is
confeffed on all hands to be an emblem or figure of
perfection; which is, very probably, the reaſon why
6 Ifai. xlvi. 10.
we
a I very much approve of Vitringa's obſervation concerning feven
as a number of perfection, namely, that it is not jo abſolutely or
fimply confidered in itself, but as typical and analogous. But then
Idiffer from him as much refpecting the method of accounting for it ;
being of opinion, that it does not borrow this preeminence from a
fevenfold ſtate of the church under the gospel, as he suppojes; be-
caujo
the Millennium, &c.
367
we meet with it fo often in fcripture; as in the five
books of Mofes, where we read, that the Seventh day
is holy, and the Seventh year was the year of reft,
and that ſeven times feven was the great jubilee;
that the living creatures entred into the ark by fevens,
that the first born of every beaſt remain'd feven days
with its dam, that the male children were to be feven
days old before they were circumcifed, that the can-
dleſtick of the tabernacle had feven lamps, that a
woman after her uncleannefs, and a leper after his
being cured, were to be purified for ſeven days.
But I fhould recite to you not only a great part of
the Pentateuch, but indeed of the Old Teftament, was
I to give you all the examples of this kind that are
to be met with. Look we into the New Teftament,
and we ſhall find the uſe of it almoſt as common,
efpecially in the Revelation. How frequently does
this number occur there? We read of ſeven churches,
Seven Stars, feven candleſticks, feven fpirits, feven
lamps, ſeven eyes, ſeven horns of the lamb, Seven
feals, Seven plagues, Jeven trumpets, feven thunders
and feven vials. Now, why is all this? What can
we ſuppoſe the reaſon of it? Who is not convinced
from hence that the number feven fignifies completi-
on and perfection? And of what can it fignify the
completion, if not of the greatest of God's works,
for which all his other were wrought, I mean, the
church? If then the number feven be every where
facred, why not the feventh period of the world,
reckoning from the creation? Is it faid the number
caufe that is only a part of God's work, and therefore included in
the creation; and moreover not the highest of God's defigns, and
therefore not answering Vitringa's own principles: But that it
takes its force and excellency from the firft feven days, as including
in them a general view or plan of all God's works, and the con-
Jummation of them, both in the world and in the church.
Vitringa in Apocal. p. 41.45.
Leven
368
An ES SAT on
:
feven is facred becauſe the feventh day was confecra-
ted to the ſervice of God? The demand will then
be, But why has God chofen the Seventh day to be
holy, and a day of reft for man? Is it not plainly
to fignify, that the feventh day, or Seventh period of
the church fhall be a time of perfect holiness and
peace?
And
To this it will be returned, The feventh day was
confecrated to reft and holiness becauſe God created
the world in fix days and refted upon the Seventh.
Nothing could be more to the purpofe; this indeed
is the fpring head, higher than this we cannot go.
But here alfo an excellent type of the feventh period
prefents. For now the queftion is, Wherefore did
God create the world in fix days and reft upon the
Seventh? Why did he not employ five, eight, ten,
or twelve days upon this account, but precifely
Seven? Certainly the Lord had fome admirable de-
fign in this: He who is infinite in wiſdom, could
not do any thing without fome good reafon.
what can more probably be offered than this, name-
ly, That he created the world in fix days and refted
upon the Seventh, becauſe he intended to keep the
church in a ſtate of imperfection, during the firft fix
periods, and then bring it to complete reft, tranqui-
lity and happineſs in the feventh and laft? He took
fuch a number of days in forming and complete-
ing the fenfible or material world, that fo it might be
an image or type of the feveral degrees or periods
through which his church was to pafs, before it could
reach the perfection for which he defigned it.
fubjoin,
up
I
4.) What is here pretended has been the opinion
of fome of the moft learned among the antients, the
Jews efpecially: They have had the fame view of
the creation, and have drawn the fame conclufions.
from it. The tradition of Elias a Jewish doctor is
very antient, and well known among divines; which
is,
the Millennium, &c. 369
is, That the world should stand fix thousand years;
two thouſand void, two thousand under the law, and
two thouſand the days of the Meffiah. By the world
here he intends the prefent fyftem of things, or the
world under the diſadvantage of the fall. For the
continuance of this under three grand periods he al-
lots fix thousand years, anſwerable to the fix days of
creation. As to the feventh Millennium, though
there be no mention of it here, it appears from a
foregoing place in the fame Gemara Talmudica, that
Elias was of opinion it anſwered to the fabbath, and
was to commence with the particular refurrection of
the just, and the renovation of the world. His words
are thefe: The just whom God shall raife up [in the
firft refurrection] shall not be turned again to dust.
Now if you ask, How shall it be with the just in thoſe
thouſand years, wherein the holy bleſſed God ſhall renew
his world? You must know, that the holy bleffed God
will give them the wings as it were of eagles °, &c.
7 Rabbi Elias lived under the fecond temple, near the begin-
ing of the Grecian Monarchy; fo that it is not a device of any
modern Rabbies, but a tradition antiently received among the
Jesus, while the church of God. Mede.
8 Gemar. Babyl. Sanhed. fol. 97. col. 1.
fol. 9. c. I.
2
And Avoda Zara
9 Whatever was the original of this divifion, the Jews account.
for it in a cabaliſtical way. Baal Hatturim obferves thus con-
cerning it: There are fix Millenniums, fais he, in the first verse
of the first of Genefis, anferable to the 6000 years for which the
world is to continue. And having, as we may fuppoſe, reference
to this tradition of Elias, he afterwards mentions fuch verfes as
point at his grand diſtribution of time. Accordingly, fais he, în
this verſe, And the earth was without form and void, are twa
Millenniums, answering to the 2000 years that were to be void.
In that verfe, 'The Lord poffeffed me in the begining of his
ways, before his works of old, there are two Millenniums, an
fwering the 2000 under the law. And in that verfe, God faid let
there be light and there was light, are four Millenniums, answering
to the 4000 years under the law, and in the days of the Meffiah.
In Gen. i. 1.
• Fol. 92. c. 2.
Völ. I.
Bb
After
370
An ESSAY on
After this I cannot but take notice of the author
of Cefeph Mishna, who in his notes on Maimonides,
is very particular, and expreffes himſelf thus: At the
end of the world will be the day of judgment, and the
refurrection of the dead, and after that the world to
come. Theſe things, adds he, are intimated to us by
the fix days work: Upon the fixth day Adam was cre-
ted and perfected on the Seventh; fo the kings of the
nations of the world fall continue 5000 years, anfwer-
able to the five days on which the fowls and creeping
things were created; and the poſſeſſing of their king-
doms will be a little within the fixth Millennium, an-
fwering to the creation of the beafts and cattle, which
were created at the begining of the fixth day; and the
kingdom of the houſe of David in the fixth thousand,
anfwerable to the creation of Adam, who knew his cre-
ator and ruled over them all: And at the end of that
thouſand will be the day of judgment, anfwering to
Adam's being judged at the end of it, h. e. the fixth
day. And the Seventh will be the Sabbath. This is
the begining of the world to come. And, continues he,
the fabbatical year and the year of jubilee intend the
Same thing'.
Rabbi Gedaliah has theſe words to our purpoſe:
At the end of 6000 years the world ſhall return to its
old state, without form and void (which is meant of
the conflagration) and after that it shall wholly become
a Sabbath 2.
Rabbi Mofes Bar Nachman obferves, from a tra-
dition of the antient Jews, That the prefent world
will conclude with the days of the Meffias; and that
at the end of them will be the judgment and refurrection
of the dead, which is the world to come. Here by
the days of the Meffiah he means, the fpiritual king-
dom of the Meffiah in the prefent world under the
laſt two thouſand years of it; becauſe he affirms,
Hilk. Tefhuva, cap. 9. § 2. 2 Shal, Hakkabal. fol. 36. c. 1.
that
the Millennium, &c.
371
that the kingdom of the houfe of David is to conclude
with the fixth thouſand; that the day of judgment
follows thereupon; and that the world to come begins
with the Seventh Millennium³.
If we confult them refpecting the days of the Mef-
fiah, h. e. according to us, the reign of Chrift in the
new heavens and new earth, we fhall find, that they
give into the thouſand years, literally underſtood.
This appears not only by what. we before obferved
from Rabbi Elias; but likewife from the marginal
Glofs upon that paffage; and more particularly from
Cocceins's edition 4. Aruch alfo mentions it as a
matter of unquestionable authority, or as what was
generally received and entertained among the Jews.
And fo fais Rabbi Eliezer : The days of the Meffiah
are a thousand years º.
It were eafy to multiply teftimonies of this kind,
from the Rabbies, but becauſe I would not burden
the reader, I content my ſelf with tranſcribing theſe,
and refer the curious this way to Mede' and Whitby
for more.
8
But though I decline enumerating authorities of
this fort, let none think the Jews were fingular in
their opinions on this head; ſeveral of the primitive
fathers, thoſe eſpecially who favoured the Millennium,
have delivered it as part of their faith, That the world
fhould continue, and the church labour in it 6000
years, and that the feventh thousand fhould be the
day of judgment and a fabbath, in which the faints
fhould reign with Chrift upon earth. Thus Irenaeus:
In as many days as this world was made, in fo many
Millenniums will it be confummated: Forafmuch there-
fore as all things were finished in fix days; and as a
day with the Lord is as a thousand years, fo the fixth
3 In Torath Haadam. c.
211, &c. • P. 371.
f. 4. c. 2. 7 B. 5. p. 893.
צדק
30. f. 105. vid. Grellot. in loc. p.
5 In voc. X.
• In Midr. Till.
8 Annotat. upon Heb. iv. 9. P-535-
Bb 2
Millen-
372
An ESSAY on
Millennium will bring the confummation of all things.
Justin Martyr without doubt was of this opinion,
when he fais in his dialogue with Trypho: We know
thoſe words [of St. Peter] a day with the Lord is as
a thouſand years, point this way'.
Cyprian likewife expreffes himfelf thus: The first
Seven days, according to the divine difpofal, contain
Seven thousand years, as the true confummation of all
things 2.
•
Lactantius is more large upon this ſubject, having
thefe expreffions: Let the philofophers know, who reckon
Jo many millennary ages from the begining of the world,
that the fixth millennium is not yet concluded; when
that is run out a confummation must neceffarily follow,
and the world be put into a better condition. After-
wards, arguing upon the fame principles as Irenaeus,
he fais: Forafmuch then, as the works of God were com-
pleted in fix days, the world will continue in its preſent
form fix ages, h. e. fix millenniums: For the great day
of the Lord is bounded by the revolution of a thoufand
years. And again more fully: As God laboured fix
days in the production of this wonderful fyftem, fo re-
ligion and truth will fuffer fix thousand years. And,
becaufe, having finished his works, he rested on the fe-
venth day, and bleffed it, it must needs be, that all ma-
lice should be rooted out of the earth upon the clofe of
the fixth millennium, and that righteoufnefs fhould tri-
umph a thousand years
We fee then from hence, what were the fentiments
of the antients on this head: And though there be
no abfolute proof in authorities of this kind, foraf-
much as the wifeſt and beſt of men are fallible; yet
I believe they challenge fo much intereft in us, that
we dare not haftily recede from them; but obferving
how much their fentiments comport with facts, or
9 Lib. 5. c. 28.
1 Ed. Paris. p. 308.
Martyr. 3 Inftit. Divinar, lib. 7. c. 14.
2 De Exhortat.
things
the Millennium, &c.
373
things themſelves, muft allow they have an additional
weight in the argument.
5.) We fhall find that the diftinguishing periods
of the church fall under fuch a divifion as favours
the analogy we are now contending for.
There are different ways of computing theſe pe-
riods, the two which are principal I defign to men-
tion. But before I procede to the divifions them-
felves, it will be neceffary to lay down a general ob-
fervation or two, for our forming a more exact judg-
ment concerning them. As 1. That we are not to
fuppofe the periods themfelves equally divifible, or
that each period is to contain a thousand years pre-
cifely. It is certain, there is great inequality between
them: Neither ought this to be any difficulty with
us, becauſe we are not to reckon things according to
the time, but compute the time according to the
things. Wherefore the time wherein nothing was
done, b.e. no alteration made, no regulation intro-
duced, is to be reckoned for nothing. It is a ftand-
ing rule in this cafe, never to be departed from,
That the periods of the church must be adjuſted
according to the great changes which have happened
in it. 2. That as it is not neceflary that the par-
ticular turn which gives rife to a new period fhould
happen juft upon the clofe of any one Millennium; fo
neither is it neceflary, in order to afcertain this or
the other period, that that particular turn fhould
prevail with the fame degree of eminence and per-
fpicuity through every part of the period. If fuch a
turn happens in the affairs of the church the period
is begun, and whatever eclipfe it may come under,
it nevertheleſs gives denomination to the period, till
another revolution takes place.
Having premifed thefe things, I fhall lay before
the reader M. Jurieu's divifion, which is calculated
upon the firſt obfervation. Now he informs us, that
1. The first period, is frem Adam to Abraham,
Bb 3
which
374
An ESSAY on
which is almost two thousand years.
2. The Second
is from Abraham to Mofes, which is between four
and five hundred years. 3. The third period is from
Mofes to Jefus Chrift, which is between fourteen and
fifteen hundred years. 4. The fourth is from Jefus
Chrift to the rife of Antichrist, that is between four
and five hundred years. 5. The fifth is from the
rife of Antichrist to his completion, that is between five
or fix hundred years. 6. The fixth is from Antichrist
complete, to his deftruction, which is between ſeven and
eight hundred years. 7. The feventh and last is from
the ruin of Antichrist to the end of the world, this will
be about a thousand years*.
I am far from thinking this an accurate diſtri-
bution of the feveral periods of the church; though
were it not for the laft head, which to me is very ex-
ceptionable, it might be difpenfed with, could no
better be come at. I cannot but allow M. Jurieu
to be right, when he obferves, that we are not obli-
ged to fuppofe every period is to contain preciſely a
thousand years; and yet, I imagin, it will not be
very difficult, in moſt of the periods however, to
come pretty near that number of years. The divi-
fion therefore which I propofe in the matter is this:
1. From Adam to Abraham, containing a ſpace of
2009 years. 2. From Abraham to Mofes, being a
fpace of 500 years. 3. From Mofes to the perfection
of the Levitical ftate, which includes 500 years moreª.
4. From the height of the Jewish church to the in-
carnation of Chrift, which happened in the year of
the world 4004. 5. From the birth of Chrift to the
general ſpread of antichriftian darkneſs, under Ma-
homet in the eaſt, and Popery in the weft, which falls
upon the cloſe of the fifth millennium. 6. From the
i
4 Accomplishment of the prophec. p. 333.
a It is cafy to obſerve here, that what is loft in the firſt period
s gained in the fecond, and that the three first periods ftill iffue
with the third Millennium.
•
height
the Millennium, &c.
375
height of antichriftian darkneſs to the end of the
fpiritual reign, or fecond coming of Chrift, which
brings us pretty near the clofe of the fixth Millenni-
um of the world. 7. From the ſecond coming of
Chrift to the confummation of the thouſand years
reign, the general refurrection and judgment of the
wicked, which is to be followed with Chrift's deli-
vering up the kingdom and the commencement of
ultimate glory, where God is to be all, and in all,
It will be obferved, that the greateſt inequality
falls upon the first period from Adam to Abraham;
and yet there we fee as little more than two Millen-
niums were completed, fo that the church certainly
came under a double change; and as to the third
Millennium, nothing can be more exact than that;
and I think the fame may be faid of the other pe-
riods.
However, as was obſerved before, though the ſe-
veral periods of the church fhould not divide into
fuch equal parts as to include a thousand years each;
yet forafmuch as they agree in the main, or rather,
as we are not tied down to an exact correfpondence
of time (becauſe the periods of the church are to be
adjuſted by things and not years) it anſwers the
general defign of this head; that is to fay, affords
us a probable argument, that the creation is typical
even in respect of time as well as events; or, that as
God was fix days in creating the world, and reſted
the feventh; fo that the prefent fyftem of things is to
continue fix thouſand years, and that the feventh is
to be a fabbatical thouſand.
I fhall have done with this head, when I have far-
ther obferved, that there feems to be fomething wor-
thy our notice in God's having brought the legal ſtate
to perfection upon the clofe of the third Millennium.
Lightfoot has this remark upon it: Now it thus fal-
ling out, that Solomon's temple was finished and per-
fected in the year of the world 3000; this belike
bath
Bb 4
༣.
376
An ESSAY on
F
hath helped to ftrengthen that opinion that hath been
taken up by fome, That as the world was fix days in
erecting, fo it fhall be fix thousand years in continu-
ance, and then fhall come the everlafting fabbath.
And indeed, adds he, the obfervation could not lut pleaſe
thoſe that were pleafed with this opinion: For when
they found that the first three thousand years of the
world did end in perfecting the earthly temple, it would
make them to conclude the bolder, that the other three
thoufand fhould conclude in the confummation of the
Spirituals. One may perceive, though the Dr.
condefcends to make this obfervation, that he peaks
with his utual difguft againſt the Millennaries: But
if the legal temple be typical of the fpiritual, as it
certainly is, I am at a lofs to know how any unpre-
judiced perfon could avoid fuch a conclufion.
Mr. Bedford, in fettling the different ages of the
world, propofes this method: First, fais he, I fup-
pofe, that at the end of two thousand years Noah died,
who was the father of the new world, and was imme-
diately fucceeded by the birth of Abraham, the father
of the faithful. Secondly, That the fix days of labour
may repreſent a ſtate of labour and trouble to the
church of GOD, for fix thousand years; and as the
first three thousand years did end in the perfecting of
the material legal temple built by Solomon; So the
other three thousand years will end in the perfecting of
the Spiritual evangelical temple, of which JESUS
CHRIST is the chief corner ftone. Or thus, Two
thousand years before the birth of him, to whom the pro-
mife of the MESSIAS was given; two thousand years
before the birth of the MESSIAS, in whom the promiſes
were fulfiled; and under him two thousand years of
labour and trouble, anfwering to the fix days of the
week; and one thousand years of peace and rest, an-
fwering to the feventh day, or the fabbathº.
s Val. I. p 385, 386. Scripture Chronolog. B. 2. c. 6.
F. 2582
6. The
the Millennium, &c.
377
6.) The events which belong to the feveral peri-
ods of the world, upon the divifion of it above, an-
fwer to the refpective works of the firſt fix days of
the world and the fabbath enfuing; and therefore
I imagine are as ftrong a proof of the typical defign
of the creation as can be defired.
Here it will be neceflary for the reader, that I lay
before him a diſtinct eſtimate of the works of each
day, from the Mofaical account of the creation, in
order to his feeing their particular application to the
feveral ages or periods of the church I fhall not
enter into any philofophical difquifitions on this
fubject, it being fufficient for me, whether the facred
hiftorian expreffed himfelt according to the con-
ceptions of the people or not, that the feveral parts
of our fyſtem were formed, or at leaſt made their
appearance in the order related by Mofes. And be-
cauſe I deſign to be as brief as the nature of the ar-
gument will admit me, I fhall only endeavour to
demonftrate a correfpondence between the vifible
and intelligible world, fo far as the church is affected
in the grand or moft diftinguiſhing obfervables.
Now, if what is propofed under this head be re-
ally fact, why, the work of the first day is to anſwer
to the first period, the work of the fecond day to
the ſecond period, and fo in the rest.
Let us fee then the Mofaical hiftory refpecting the
work of the first day. Now that is: And God faid,
Let there be light, and there was light. And God far
the light that it was good: And God divided the light
from the darkneſs. And God called the light day, and
the darkness he called night. And the evening and the
morning were the first day". We learn from hence,
9
that after the incubation of the fpirit the first thing
which appeared was light.
be light, and there was light.
7 Gen. i. 3, 4, 5·
God faid, Let there
This day, we obferve,
nano Ibid. v. 2.
is
378
An ESSAY on
is to anſwer the first period, and it does fo; becauſe
as the first thing obfervable in the production of the
world was light; fo likewife was it in the begining
or creation of the church. Nor do they agree in
fubftance only, but likewife in their author; for as
GOD called out light, by the word of his power,
for the natural world; fo did he alſo break forth
with light upon the fpiritual, in that gracious pro-
mife to our first parents, The feed of the woman shall
bruife the ferpents head. Farther, they correfpond
in their nature, being both good; and as to the fub-
ject in which they inhere, the one in the natural
fun, the other in our Lord Jefus Christ, the Sun of
righteouſneſs. Again, The natural anfwers the ſpi-
ritual light, refpe&ting the objects enlightened by each,
the one being a natural chaos, the other a ſpiritual”;
as alſo, in reſpect of the end for which the light
was brought forth, the natural to divide between
the day and the night, the fpiritual to diſtinguiſh
between the good and the evil.
And lastly, they
correfpond in the manner of their appearing, more
dimly at first, as the light of the evening, and after-
wards more clearly, like that of the morning. The
promiſe to Adam in general and obfcure terms, re-
9 Gen. iii. 15.
The first thing that appeared was a dim light from the place
of the fun. Mr. Bedford Scrip. Chronol. c. x. p. 119.
Lux pro-
fluit ab aliquo centro, ubi cor & principium fui motus.
Archacol. Philof. Lib. 2. c. 8. p. 419.
Burnet
• Then the church had no form; she had no paſtors, ra priefts,
no flocks, no affemblies, no jolemn days appointed, no facraments, &c.
Here was an idolatrous family, there another family where God
was worshipped. It was a true chaos. Juricu. Accomplish. Proph.
P. 339.
3 For the earth, or this whole maſs, having new received its di-
urnal and annual motion, and having turned about for near the
Space of twelve hours, this light appeared in the eat, and at the
end of twelve more did feem to let in the west. Thus it pleated God
to make a diftinction between day and night. Mr. Bedford, as above.
fembled
the Millennium, &c, 379
fembled the former; that to Abraham, where God
promiſes the Meffiah from his feed, the latter.
The work of the fecond day is thus expreffed by
the inſpired penman: And God faid, let there be a
firmament, or expanfion. And God made the firma-
ment, and divided the waters which were under the
firmament from the waters which were above the fir-
mament. Here the fecond period of the church com-
mences, namely, that from Abraham to Mofes, and
if we attend the metaphorical ufe of expreffions,
there is no doubt but the agreement will readily ap-
pear. The Holy Ghoft is always confiftent with
himſelf, and therefore as he ufes waters for people,
by Separating the waters from the waters, he muft
unquestionably mean the divifion of the intelligible
world. This happened in Abraham.
The first
period was a chaos, wherein all families, good and
bad, were confufed and blended together; but upon
God's calling Abraham from his country and his
father's houſe, a viſible diſtinction began. It is plain,
that God feparated him and the defcendants from
his loins, anfwerable to the waters above the firma-
ment, h. e. thofe in the clouds; from all the other
families of the earth, who may juſtly be ſuppoſed to
refemble the waters under the firmament. But then
it muſt be obſerved, That as the work of this fecond
day was imperfect, ſo the divifion anſwering to it
was likewife partial: Though God began a fepara-
tion in Abraham and his family, it was not com-
Fleted till his defcendants became a great people,
and were the only national church in the world.
And therefore it is very remarkable, that there is no
benediction annexed to the fecond day; the reaſon is,
becauſe God had not yet finifhed his work. How-
ever, as God defigned Abraham and the fa-
milies of the patriarchs, though inconfiderable
for number, an eminent figure in the hiſtory of the
4 Gen. i. 6, 7.
church,
380
An ESSAY on
church, he was pleaſed to take a whole day in ma-
king the expansion and feparating the waters above
the firmament from thofe below it. Which I hope will,
in fome meaſure, fatisfy thofe who have been ready
to wonder that this day was imployed to no other
purpoſes.
▼
pe-
The third day is remarkable for two works, name-
ly, God's completing the feparation of the waters,
and giving exiltence to the plants. The works of
this day correfpond with the events of the third
ried of the churca, from Mes to the perfection of
the Levitical flate. Let us examin the account of
the former work: And God ſaid, let the waters un-
der the heaven be gathered together unto one place, and
let the dry land appear. This must be the image
of a perfect feparation. And who fees not how ex-
actly it was anſwered in God's gathering together,
by the hand of Mofes, the whole Jewish nation, and
claiming them as a peculiar people to himfelf? Was
not here a manifeft divifion between the waters and
the dry land? Between the Jewish church and the hea-
then world? Were not all the waters by this means
drawn off, and the Ifraelites left as a profeffing nati-
on by themſelves? What feparation could be more
complete?
Thus, as to the other branch of God's work on
the third day, namely, the production of plants:
And God faid, let the earth bring forth grafs, the
herb yeilding feed, and the fruit tree yeilding fruit af-
ter its kind.
As the earth and the dry land here are
emblems of the church, fo their fruitfulneſs and beau-
ty, upon that account, are lively reprefentations of
the glory of the Jewish church, efpecially in its
height under Solomon.
It appearing then, from hence, that the works of
the third day, in their typical reference, give us a
5 Gen. i. 9.
13.
view
the Millennium, c.
381
view of the church as perfectly feparated from the
world, and completely beautiful in her ftate; it is
no wonder to find two benedictions accompany this
day, that thoſe words, and Ged frw that it was good,
ſhould be repeated twice, once on the complete fe-
paration of the waters, and once on the clothing the
earth with herbage and fruit.
On the fourth day, God made two great lights,
the fun to rule the day, and the moon to rule the
night: the stars af. Thefe emblems are fo gene-
rally underitood, and fo eafily applied, that their
correfpondence with the fourth period of the church,
will be acknowledged at first fight. Who cannot
diſcover, in the works of this day, CHRIST the fun
of righteouſneſs, his church as the moon, and his mi-
nifters and followers as ftars? Who is not diſpoſed to
countenance this figurative explication? All fuppofe
the fun to be a type of the Lord Jefus Christ, and
its appearing on the fourth day, to expreſs his incar-
nation upon the clefe of the fourth Millennium.
Was it not then that he fhone forth with fuperior
luftre, and gave another face to his church in the
world? fhe that during the first and fecond periods,
had appeared only, as land covered with water, and
in the third as dry land, though more vifible, yet
ftill earthy, is now in her fourth period advanced
to the ſtars and become a moon.
The parallel between the church and the moon
might be illuftrated in variety of inftances, were it
needful. But who fees not, that as the moon derives
all her light from the fun, fo the church likewiſe
from Chrift? Who is not fenfible that the ſpots
which the moon retains, in her borrowed light,
too plainly refemble thoſe defects which mix with
the brighteſt virtues of the chriftian? Has the moon
no fixed light, but is always changing, fometimes
• Gen. i. 16.
more
382
An ESSAY on
more, fometimes lefs inlightened: the application is
eafy? What more variable in her outward condition.
and the degrees of light ſhe poffeffes than the church?
Always rifing and falling; always waxing and wane-
ing. Is the moon, befides her periodical decreaſe,
fubject to eclipfes, and thoſe fometimes total? The
cafe is the fame with the church: How often does
ſhe ſuffer an eclipfe? How often is fhe covered with
darkneſs? either through the violence of perfecution,
the inundation of herefy, or the general corruption
of manners?
As to the ftars, which are of different magnitudes,
what can be a more appofite emblem, firſt of the
different officers in the church of Chrift, and then,
of all his faithful fervants, as differently gifted and
qualified? When our Lord planted his kingdom in
the Roman empire, he gave fome, apoftles; and fome,
prophets; and ſome, evangelifts; and fome, paftors and
teachers: Here are ftars of different magnitudes
among his fervants concerned in the miniſtry.
to theſe we may add, all his faithful followers, whether
martyrs or confeffors; nay, the leaft in the kingdom
of God, though his faith be but as a grain of muſtard
feed, though it be of the fixth magnitude, is never-
theleſs a ſtar.
And
In this day alfo we find the planets, or wandring
ftars: Thefe are fit images of the apoftates of this pe-
riod; fuch as
fuch as Judas, Hymenaeus, Philetus, Alexander,
and the reſt.
Methinks a little attention to the works of the fourth
day, and their correſpondence with the events of the
fourth period of the church, where the images are fo
lively, and the application fo familiar, ſhould open
every ones eyes, and work up a thorough perfuafion,
that there is fomething emblematical in every part
of the creation.
7 Eph. iv. 11.
I pro-
·
the Millennium, &c.
383
I procede with the work of the fifth day. And
God faid, let the waters bring forth abundantly the
moving creature, that hath life, and fowl that may
fly above the earth in the open firmament of heaven.
So that upon this day God created the lower fort of
animals or living creatures, namely, the fih and the
fowl. And herein we fhall find a refemblance be-
tween the production of the fifth day, and the grand
diftinguiſhing event of the fifth period of the church:
For what can better repreſent the whole antichriftian
hierarchy, which was completed upon the clofe of
the fifth Millennium, than the fish and fowl? As
the waters brought forth the fih, ſo the beast on
which the papal church fits, rofe out of the fea³.
As the air, which is an emblem of Satan's kingdom,
is the element in which the fowls live, fo the papacy
breathe the element of hell, and people his empire in
the world. Did the fea bring forth great whales, as
well as fmall fifh? The waters alfo, b. e. the nations
of the world, produced the leviathan, that crooked
Jerpent, and the dragon that is in the fea. Is
the air filled with voracious birds, fuch as the eagle,
vulture, kite, and the reft? So is the antichriftian
hierarchy with men that make a prey of their fellow
creatures. Did the fill rife from the filth and flime
of the waters, and do they love to refide there ?
Such was the original of antichrift, fuch is the feat
that he chooſes. He owes his being to the fcum and
refufe of the nations, and delights in all their filth
and impurities. Are the birds, fome of them efpe-
cially, bold of flight, ftrong, afpiring creatures? So
are the heads and principal of the antichriftian facti-
on, men of rafh, prefumptuous, daring fpirits; pier-
cing the very clouds, profaning the moſt facred my-
8 Gen. iv. 20.
* Ifai. xxvii. 1.
9 Rev. xiii. 1. compared with xvii. 3.
fteries,
384
An ESSAY on
fteries, and attempting violence to God himſelf.
If it be objected,That God is faid to be the author of
thefe creatures, and that therefore it is very unlikely
this type ſhould be defigned to reprefent the things
above-mentioned, becaufe God is not to be looked.
upon as the author of the idolatries and corruptions.
of the church of Rome. I anſwer, That no typical
relation ought to be eſteemed a juſt reaſon why God
fhould not be the author of, and blefs thofe things
which, in refpect of their natural being, were cer-
tainly good. But if this would not do, we might
carry the myſtery farther, and obſerve, that God faid,
Let the waters bring forth every moving creature, &c.*
Theſe creatures then are the immediate produce of
the waters; to fuggeft that all our works are to be
reckoned our own, that fo we may receive a propor-
tionable reward for them. So with refpect to the
corruptions of antichrift it was the waters, h.e. the
multitude of degenerate nations that gave birth to
them. Is it again faid, that God bleffed them, faw
that they were good? Why, as was before obſerved,
ſhould, he not approve thofe creatures which in their
own nature were good; and which were typical of
fuch events in his providence, as he would over-rule
to the good of his church, as well as the advance-
ment of his own glory?
My next buſineſs is with the fixth day, on which
God produced very different creatures, namely, in-
2 Here it is proper the reader fhould be acquainted, That
though it cannot be denied but that birds may be conſtrued into
a good fenfe, and made an emblem of fome eminent fervants of
Chrift (as there were fuch in this period) who might be faid to
foar aloft in their ſentiments and doctrines; yet that this ought
not to be objected againſt the application here made of this type,
becauſe though particular exceptions may be made in almoft every
cafe, yet the general drift and ſcope of a place is to determine the
meaning. And nothing can be more evident, upon the repre-
fentation above, than that thefe emblems appear mainly defigned
to point out the perfons there mentioned.
2 Gen. i. 20.
Sects,
the Millennium, Jr.
385
fects, creeping things, and four footed beafts, and the
man and the woman³. Mr. Bedford divides the
creatures of the former clafs, between the fifth and
the fixth day; obferving, that fome of them were
made upon the clofe of the one, and others upon the
begining of the next *. It will no way affect our
argument if it were fo, forafmuch as the perfons re-
prefented by the living creatures produced on both
thefe days (the man excepted) have their fhare in both
Millenniums, that is to fay, appear both in the
fifth and fixth periods of the church. Accordingly
thoſe who were exhibited before under the notion of
fib and fowl, emblems correfponding with the part
they acted in the fifth period, are now reſembled
to infects, creeping things, and the reſt; anſwerable
to the appearances they are to make in the
former part of the fixth. A little acquaintance
with the nature of thefe creatures, will clear up this
refemblance, and point out the application. No one
will fuppofe that thefe creatures are emblems of any
thing good. For under creeping things are included
ferpents, which are venemous and accurfed animals;
among infects, caterpillers and a thouſand other hurt-
ful creatures come in; and among four-footed beafts
are, lions, wolves, tygers, leopards, and bears, all cruet
and rapacious creatures, living upon prey. Can we
view the productions of the fixth day in this light,
and be at a lofs who they reprefent? Are they not
ftrong, lively images of the antichriftian faction, in
the eastern and western branches of it? Who does not
fee that the works of the fixth day, are defigned to
fuggeft men full of cunning and deceit, luft and a-
varice, cruelty and blood? And who have a better
pretence to thefe characters than antichrift and his
followers, or thoſe of the papal and mahometan fuper-
ftitions; the former eſpecially? Is the ferpent a fubtle
+ Script. Chronolog, ch. x. 119.
1 Ibid. 24, 26, 27. ver.
Co
Vene-
386
An ESSAY on
venemous creature? Behold the doctors of the church
of Rome! They poifon with their very breath, and
ſharpen their tongues to deceive; they pour out their
falfe doctrines like fo many darts in vollies, and fpread
the venom of their idolatry wherever they come.
Is the caterpiller a waſteful devouring infect? Nothing
could better reprefent the Romish clergy, who prey
upon the people, and eat up whole families and king-
doms. Are lions, wolves, and the reft, cruel rapaci-
ous creatures? Such are the whole body of papal
Chriftians. What impurities have they broached?
What herefies have they propagated? What deva-
ftations have they made? And, in a word, how
much blood have they fpilt?
But this is not all. If we confider the works of
the fifth, and former part of the fixth day together,
and make an eſtimate of the fpirit and conduct of
the perfons reprefented by thofe works upon that
compariſon, we fhall difcover, I am apt to think,
fomething more in the type.
The character of the
antichriftian faction will increafe, and open upon us
in a new light. Then we fhall find, that thoſe who
acted only a more covert wickedness, or offended
chiefly in principle, in the fifth period, improve into
venemous creatures, the moſt publicly hurtful in
practice, under the fixth. There is a vaft difference
between fish and fowl, and ferpents and lions. Though
there are thoſe who are hurtful in the former claſs of
animals, yet they go not out of their own element
to deftroy; whereas the others break all bounds,
and prey upon mankind. Thus it is certain, there
were great corruptions propagated in the fifth period,
but they fell within the limits of the Romish church;
they made havock, it is true, but it was of one another,
till the Synagogue of Satan was completed; whereas
in the fixth period, not content to injoy the error of
their own ways themſelves, every body elſe muſt come
over to them, or find the weight of their refentments.
Dirt
the Millennium, &c.
387
Dirt and darkneſs, which fuit fishes and reptiles, were
ever their ſphere; but oppreffion and violence, which
belong to tygers and wolves, were not altogether fo
early. They were always of bold ſpirits and impious
principles, but they did not immediately diſcover
them in perfecution and maffacres. And yet, not-
withſtanding all the fire they have kindled, and all
the outrages they have committed, the church has
not felt the utmoſt of their violence. There is ftill
more behind to fear from them. It is true, we can-
not, at preſent, pretend to deſcribe in what particu-
lar inftances fhe has to fuffer; but this we know,
when things begin to draw to a criſis, the devil, be-
cauſe his time is but fhort, will come down with
great fury, and ſtir up his inftruments to the laſt.
Then we fhall fee what monſters of iniquity, what
blood-thirſty creatures they are. And therefore I
am inclined to think, that the works of the fifth day
(or at leaſt thofe animals that were first created, if
there were others beſides the fishes and fowls) are ra-
ther intended to point us to the baſe original and
degenerate ſpirit of the antichriftian faction in them-
felves; what an impure fource they came from, and
what vile principles they maintain: And that the
works of the fixth day may, efpecially, be defigned to
fuggeft the outward behaviour of thofe perfons to-
wards others; though ftill as the confequence of a
fierce nature, fuggefted alfo in their being compared
to theſe animals; fo that thofe who appear at firſt as
impure in principle, afterwards turn out cruel and
bloody in practice.
For this reafon I have thought, that the works of
the fifth day were principally defigned to reprefent
the papal antichrist, efpecially in his rife and cor-
ruptions; and the works of the fixth day the horrid
perfecutions of the Romish church in the fixth period:
5 Rev. xii. 12.
Cc z
And
388
An ESSAY on
And indeed, not only the bloody effects of that church
in the begining of the fixth period, confidered alone,
but alfo in conjunction with the eastern antichrist,
towards the end of their empires. The reprefenta-
tion made by the infects, creeping things, and four-
footed beafts, does not only fuit the papacy, when
her corruptions and oppreffions were at their height,
and alfo the rife of the Mahometan fuperftition; but
moreover, in my opinion, is admirably adapted to
give us a view of the conjunction of the Mahometans
and the remains of the Latin idolatry, when their
intereſt in the world comes to be confiderably weak-
ened. Then how much will they act the part of
thele creatures? Their whole cunning and force will
then be employed.
Hence, upon pouring out of the fixth vial, and
drying up the river Euphrates, we are told, that
three unclean Spirits like frogs come out of the mouth
of the dragon, and out of the mouth of the beast, and
out of the mouth of the false prophet. Theſe, as has
been obferved, are Satan's inftruments in the Roman
and Turkish empires, and the other heathen king-
doms in the world; and their work, as appears by
the following verfe', is to propagate herefies among
the people, and ſtir up the nations of the earth a-
gainſt the Jerus immediately, but in them againſt the
whole church and intereſt of Chriſt. Now, how ex-
actly do theſe agree, with the infects, creeping things,
and the reſt, created upon the former part of the
fixth day. View them together, and fee if they
do not appear as a collection of the moſt vene-
mous, bloody, voracious creatures?
What can
look more like Ezekiel's Gog army, as they are to be
gathered together at Armageddon, and perifh there
under God's hand, to make way for the publick efta-
bliſhment and glory of the ſpiritual kingdom?
6 Rev. xvi. 13.
7 ver. 14.
Certain
the Millennium, &c.
389
1
Certain it is, the latter days, h. e. the days imme-
diately preceding the deliverance of the church from
all her avowed enemies, will be a time of great tri-
bulation, fuch, fais the prophet, as never was fince
there was a nation. If the papacy in the West will
make confiderable efforts to preferve that life which
remains in fome of its branches, after the body of the
beact is deftroyed'; I mean, if after a revolution in
France (which I take for the body of the beaſt) the
other kingdoms in the papal intereft, will not give up
without the hazard of a war (though it muſt in the
iſſue fall heavieft on themſelves) no more, we may
be fure, will the Turk fuffer the land of Canaan to be
taken from him, and be quietly poffeffed by the Jews;
but, as is probable, in conjunction with the Romans,
rally all his forces, and employ all his cunning, to
bring the kings of the earth over to his fide, to make
one general attempt against the Chriftian powers.
The confequence of which is eaſy to be ſeen, name-
ly, that the church will herein be expoſed to the
outrageous attempts of thefe lions and wolves.
But then, after all, notwithſtanding their natures
are thus fierce, and their efforts fo violent, the judg-
ment ſhall fit, the kingdom, or empire of the world,
be taken from them, and given to the faints of the most
high'. This, I apprehend, is pointed out to us by
the creation of Adam in the latter part of the fixth
day. For as he was made lord of this lower world,
and was to rule over all the creatures with which it
was furnished; fo he was certainly therein an emi-
nent type of the Lord Jius Chrift, and that univer-
fal government he is to poffefs in the latter part of
the fixth period. Then thefe tygers and wolves ſhall
be as intirely fubje&t to the ſecond Adam, as the lite-
ral brute beats were to the firft Adam in Paradife.
* Ibid. 26, 27.
Dan x 1.
Dan vii. 11, 12
Cc 3
And
U
390
An ESSAY on
And as Adam, in his perfon and rule over the
creatures was a type of Chrift, and his dominion
over the world; fo the woman, who was made in,
and taken from Adam, was a type of the church, in
her union with Chrift, and the derivation of life
from him. From whence this inftance of analogy is
obfervable, namely, That whereas God finifhed his
work, and did all that was neceffary to complete the
happineſs of Adam, in the latter part of the fixth day;
fo Chrift in the cloſe of the fixth period will finiſh
his work in this world by completing the number of
his elect, and bringing the church to perfection. So
that the bride being made ready nothing remains but
folemnizing the marriage.
2
Having thus gone through the works of the first
fix days of creation, and made it appear, that they
correfpond with the feveral grand events of the church
for fix thousand years; I imagin, it cannot but ferve
as a favourable omen with refpect to the feventh day.
If the agreement prove fo very exact between the first
fix days of creation, and the first fix periods of the
church, will it not be fufpected that there is the
fame analogy or proportion between the feventh day,
or fabbath, and the feventh period of the church? But
we need not leave it upon mere fuppofition; the
matter will bear a rigorous fcrutiny. We fhall find,
if we enter into the comparifon, that the events of
the feventh day anfwer to the grand circumſtances of
the feventh period. For inftance, It was a day of
rest, God refted from his labours upon the feventh
day. What can better correfpond with the feventh
period, or the Millennium, which will be a ftate of
rest both to Chrift and his church? It was a day
ſeparated to the worship of God. Such will be the
feventh period, wholly employed in the nobleft fer-
vices. Again, Adam may be faid to have been
• Rev. xix. 7.
3 Gen. ii. 2.
perfected
the Millennium, &c.
391
perfected upon that day, as he poffeffed every thing
neceffary to his paradifaical happineſs; then Chrift
will be perfected as Mediator, then he will ſhine
forth in his full majefty, as head of the church and
heir of all things. Moreover, Eve, who is an emblem
of the church, was then brought by God to Adam,
and fo marriage inftituted; agreeable to this, the
confummate happineſs of the church in the Millennium
is reprefented under this emblem, it being faid in
relation to it, the marriage of the lamb is come, and
his bride has made her felf ready. Thus they agree,
as to events: And why not in refpect of time? If a
Seventh day of reft and holineſs fucceeded fix days of
labour, why may not a feventh Millennium fuccede
fix thousand years of travel and fatigue? Certain it
is, that the Jeventh day is a day of the fame nature
and length as the other fix days; and therefore con-
fidered as typical, muft include the fame meaſure of
time as the other days. And this I take to be a
very confiderable objection againſt thofe Gentlemen
who contend for the figurative fenfe of theſe thousand
years. Becauſe upon that principle they deftroy all
analogy and proportion between the first feven days;
making fix of them intend fix thoufand years literally,
but the feventh, contrary to reafon and the nature
of things, a thoufand prophetical years. If we will
take the first fix days in a proper fenfe, let us be
confiftent with our felves, and take the feventh ſo too.
I fee nothing that can be objected againſt this
application of the feventh day, unleſs it be pretended,
that we are to look for the accomplishment of this.
type in the rest and holiness, the perfection and glory
of the heavenly ſtate. Could this be proved (though
I am pofitive it cannot) it would make as much
against the prophetical fenfe put upon theſe thouſand
years, as it could poffibly make againſt me: Becaufe
4 Rev. xix. 7.
CC 4
39.2
An ESSAY on
it would prove too much. Then we muft no longer
reckon a day for a year, but throw all up into an
eternal duration. But the reafons why fuch a refe-
rence of this type cannot be maintained, are, 1. Be-
caufe the Seventh period, intended by the ſeventh day,
muſt be of the fame kind with the other fix. And,
2. Becauſe there ought to be a proportion between
the Seventh period and the fix preceding; whereas
there is no proportion between eternity and the time
for which the church is to be in this world. And,
3. laftly, Becauſe no types do immediately refer to
the ultimate glory, What reference they have to the
ftate fucceding the kingdom is only by way of analogy
or accomodation, their firft and immediate intention
is with the millennial glory. The reafon is, becauſe
as all revelation directly regards Chriſt as mediator,
fo its accomplishment immediately centers in that
ftate where his mediatorial glory is confummate '.
But to give farther light to the feventh day as a
*ype, and confirm its reference to the Millennium and
the Seventh period of the church, we may obferve,
that it not only bears innate marks of this reference
in the facts or events themselves; but that it is fup-
ported by an application of this fort in the facred
oracle. What I have here in view, is that paffage
in the Hebrews: For there remaineth therefore a rest
to the people of God. In the original it is a fabbath,
and therefore the margin reads it keeping a fabbath.
Now it appears by the context, that this reft, this
•
With this agrees that rule for interpreting of fçripture laid
down by the learned Mr. John Smith: No peice of prophecy, fais he,
is to be underſtood of the world to come, or the mundus animarum
(by which he means what is called ultimate glory): For indeed
it is altogether impoffible to dejiribe that, or to comprehend it in
this life. And therefore all divine revelation must concern fome
ftate in this world. And ſo we must understand all those places that
treat of a new heaven and a new earth. And the new Jeru-
falem. Select Difcourfes p. 279.
• Ch. iv. 9.
fabbath,
the Millennium, Uc.
393
fabbath, which he likewife calls a certain limited day,
is diftin& from the reft of the works of creation,
and alfo from the reft which literal Ifrael injoyed in
Canaan, and is moreover a fabbath yet remaining
for the people of God. What then can it mean, but
that future ftate of rest and happineſs in the world to
come, of which God's reft upon the fabbath day was
a type? This is the account given us by all the
Greek Commentators on the text, and the antient Jews.
Thoſe who are curious this way will find the places
refered to below". I fhall only give you the opini-
on and teftimony of our own countryman, the cele-
brated Sir Isaac Newton, who tells us, that this
σαββατισμός intends the Millennial reft
8
Upon the whole then, we fee an exact correfpon-
dence and harmony throughout the firft feven days.
The copies anfwer the original, the works themfelves
and the time in which they were performed, tally
with the circumſtances of the church, and the feve-
ral periods fhe is to run through. What is the con-
clufion from hence? Certainly, that we can no other-
wife preferve that analogy which is fo apparent in
theſe things, but by owning, That the time refered
to in the feventh day is of the fame nature with that
typified by the first fix days, and confequently that
the last thousand years are to be underſtood literally,
as well as the fix thousand preceding.
I fhall acquit my ſelf of what I deſigned under
this argument, when I have acknowledged my felf
greatly indebted, through the whole of it, to the
ingenious M. Jurieu, who has done admirably on
this fubject, and cannot fail pleaſing thoſe who fhalf
confult him.
• Zoar in Gen. fol. 5. c. 2.
refchith Rabba. Irenaeus L. 5.
• Obf. on Apocal. p. 239.
phecies, c. 20, 21, 22. p. 326,
Midrash Tillim in v. 15. Be-
c. 33. Origen L. 6. p. 317.
9 Accomplishment of the Pro-
&c.
6.. Laſtly,
394
An ESSAY on
1
6. Laſtly, There appears no manner of neceffity
to underſtand theſe thousand years of fo many years
as there are days in that term, to make the kingdom
of Chrift longer than that of Satan; becaufe as a
thouſand years are an emblem of eternity, fo it is
certain, that theſe thousand years will iffue in eternity,
during which Chriſt and his faints will reign togc-
ther in ultimate glory, which will carry his kingdom,
though under another form, vaftly beyond any length
of time that can be affigned for the reign of Satan.
This kingdom is perfect and permanent, and is fo
proved, in that a year being a perfect revolution of
the fun, and a thouſand a perfect number, the per-
fection both of time and number concur in a thou-
fand years. For a thousand years, as Dr. More ob-
ſerves, is a cube of time, whofe root is ten, and
therefore fignifies a ſteddy durable ftate; and withal
a perfect one, that to which no other ftate is to fuc-
cede; but which is it felf to be fwallowed up in the
perfection of eternity: As the number ten is a perfect
number, beyond which there is no fimple number,
and which comprehends all fimple numbers in it.
Whence it is, that man, being a finful and an imper-
fect creature, could never arrive to the term of a thou-
fand years (as Fachiades, a Jew, has obferved on
Dan. vii. 25.) the period of a perfect ſtate upon
carth. The firft Adam could not reach it (for if he
had, probably he had been confirmed in an immortal
ftate) nor any of the fons of Adam, during the old
world; it being proper only to the fons of the refur-
rection in the new world belonging to Chrift the fecond
Adam. And that only as an introduction to, and
pledge of, their eternal reign with Chrift in ultimate
glory, of which thefe thousand years are a manifeſt
fymbol'.
See Waple in loc.
But
the Millennium, &c.
395
But to cloſe this branch of the ſubject. I am ſtill
obliged to confefs, that I adhere to my first fenti-
ments concerning the duration of Chriſt's reign with
his faints in the new heavens and new earth; fuppo-
fing, for the reaſons already affigned, that there is
fufficient ground to believe, that it will be for a thou-
fand literal years, h. e. that there will be that ſpace
of time between the refurrection of the faints and
the refurrection of the wicked; that the one ſhall
rife upon the begining of the thousand years, and the
other at the end of them. For confirmation of which
we need look no farther than the words of our text;
becauſe if they are true, there muſt be fuch a diſtance
of time between the refurrection of the one and the
other; it being faid the rest of the dead (who are ma-
nifeftly oppoſed to the faints, thofe who have part
in the firft refurrection) lived not again, h. e. were not
raiſed, till the thousand years were finished. It is
then within this interval, during this ſpace of time,
that the faints, in an immortal finleſs ſtate are to
live and reign with Chrift, as kings and prieſts upon
earth. This is the feventh Millennium, the fabbatical
thousand years, wherein the faints are to reſt from all
their fin and forrow, and the creatures from all their
vanity and bondage. It is within this term that the
faints are to be judged themſelves, that their works
fhall be tried by fire, that they fhall fuffer the lofs
of their bad ones, and receive a proportionate reward
for thoſe which were good. In fine, it is within this
time that they are to have dominion over the wicked,
as they rife before them, and are feated upon thrones,
and invefted with judicial power by Chrift, in order
to join with him in the judgment and condemnation
of the wicked, fhortly after their refurrection.
By this time I expect that feveral objections turn
upon
the reader's mind from what has been laft faid;
1 Ver. 5.
5:
it
396
An ESSAY on
it may be, fomething to this purpoſe: Is not this to
make two judgment days? Or is not a day of judg-
ment of this length intirely needlefs? Is not this to
delay the complete happineſs of the faints? Is not
this to put off the full punishment of the wicked?
And, above all, Is not fuch a long judgment day
derogatory from the honour of Chrift? Let me an-
fwer to theſe feverally, and in their order.
Obj. 1. The account I have now given concerning
the duration of Chrift's reign, and the manner of
tranfacting the great work of it, as that the faints
will be judged before the wicked, while the thoufand
years are runing out, and that the wicked will be
judged upon the conclufion or confummation of
them, is objected to, becauſe it ſhould ſeem by this,
as if there were to be two days of judgment, whercas.
the fcripture reprefents all mankind as ftanding at
the bar of Chrift at one and the fame time, the juſt
on his right hand, and the wicked on his left.
To the former part of the objection, which con-
cerns me as making two days of judgment, I anfwer,
That nothing of that kind can be fairly fuppofed
from what has been offered,
1. Becaufe the judgment of the wicked commences
upon the conclufion of the faints judgment. Though
we diftinguish between the judgment of the righteous
and wicked, and fuppofe that the begining of the
judgment of the righteous fhall be a thousand years
before the begining of the judgment ofthe wicked; yet
as that judgment is to run through thofe thouſand
years fucceffirely, and the judgment of the wicked to
take place upon the conclufion of the faints judg-
ment, there can be no reafon to imagine, that I make
two days of judgment.
And though we are told there is to be a little fea-
fon after the thousand years, during which Satan is
to be loofed, and to gather together his Gog-magog
army, before they are formally brought to judgment,
yet
the Millennium, &c. 397
yet that fhort interval, I conceive, is not to be
deemed a fufpenfion of the judgment, much leſs a
refering any part of it to a fecond day; becauſe the
Lord is herein carrying on the great deſign of judg-
ment with regard to Satan and the wicked, by giving
them this little ſpace, as a farther trial of their ma-
lice againſt him and the faints; that fo when they
are actually brought into judgment, their condem-
nation may appear with the ftronger evidence of
juftice. And then,
2. Another thing which clears me from making
two days of judgment is, That during this interval,
the faints are feated in judgment, and invefted with
judicial power, in order to join with Chrift in the
judgment of the wicked. And, with regard to the
wicked themſelves, they carry the fentence of con-
demnation in their own breafts, and are raiſed in
order to take their trial, and have judgment viſibly
executed upon them. So that where the preparations
for judgment are on all fides carrying cn, during
this little feafon annexed to the thousand years, for
the viſible and eternal condemnation of the wicked,
I think there can be no reafon to conclude, that I
propoſe two days of judgment. For the day, as a
day of judgment, is ftill one and the fame; and the
judgment itſelf, in the neceffary preparations making
for the laſt part of it, is ftill continued and kept up.
As to the other part of the objection, which is,
That ſuch a diſtance of time does not feem to com-
port with fome paffages of fcripture, which reprefent
the godly and wicked as appearing at one and the
fame time before Chrift; I would fain know, if ſuch
a diftance of time be not fuppofed or allowed, what
we are to make of fome rifing upon the begining of
the thousand years, and others not till the end of
them? And if the faints are to be judged at the
fame time with the wicked, how they can be faid
to join with Chrift in the judgment of the wicked?
What,
398
An ESSAY on
What, fhall the faints be judged with the wicked,
and yet fit upon thrones judging them? How fhall
we reconcile theſe things to reafon it felf? Indeed,
were the faints judgment firft iffued, were they
cleared and proclaimed righteous themfelves, there
would be no obftacle in the way that ſhould hinder
their joining with Chrift in the judgment of the
wicked. But let us fee what fcripture eſpecially that
is, upon which the contrary fuppofition is founded,
and endeavour, if poffible, to come at its true mean-
ing. And it is that in St. Matthew: When the fon
of man shall come in his glory, and all his holy angels
with him; then shall he fit upon the throne of his glory.
And before him shall be gathered all nations; and he
fhall Separate them one from another, as a shepherd di-
videth his sheep from the goats: And he shall fet the
fheep on his right hand, but the goats on the left. Then
fball the king Say unto them on his right hand, Come
ye bleed of my father, &c. And unto them on his
left, Depart from me, ye curfed³.
Now, in order to a right underſtanding of this
place, I defire it may be obferved, that in defcripti-
ons of this kind, an exact correfpondence in every
part of the fimilitude is not to be expected. Repre-
fentations of this fort will not run upon all four, as
we commonly fay, or tally in every word and iota.
If we preferve the grand defign of the reprefentation,
and account for the feveral main circumftances in it,
it is fufficient to anfwer all the purpoſes for which it
was intended. Let us fee then what are the grand
articles obfervable in this deſcription, and how they
may be accounted for, without being under a necef-
fity of bringing the godly and wicked together in
judgment at one and the fame time.
Now,
1. The first thing confiderable in this paffage is,
That there fhall be a general appearance of the whole
3 Luk. xxii. 30. And 1 Cor. vi, z.
I
5 Ibid. ver. 41.
4 Matth. xxv. 3 1.- ~34•
world
the Millennium, &c.
399
world before the judgment feat of Chrift. Not one
of the human race fhall be left behind. This is fig-
nified in theſe terms, and before him shall be gathered
all nations. And what is there in our method of
accounting for the judgment that interferes with this
circumftance? Do we not fay the fame thing, not-
withſtanding the righteous are brought there before
the wicked?
2. The fecond circumftance is, That there fhall
be a feparation between them, or that they fhall be
diſtinguiſhed into two orders; which is reprefented
under the fimilitude of a fhepherd dividing the sheep
from the goats. It is this part of the defcription
only which has led people to imagin, that all muſt
appear before Chriſt at once. But what neceffity
for this? So be a diftinction is made between the
righteous and the wicked; fo be they are but fepa-
ted the one from the other; it is no way neceffary
that they ſhould firſt ſtand promifcuouſly before him.
Nay, for my part, I think we have a plain text to
the contrary, as when it is ſaid, the ungodly ſhall not
ftand in judgment. Which, I fuppofe, does not only
mean, that they fhall not be juſtified or acquited,
as the righteous fhall be, and as that phrafe of ftand-
ing in judgment, is, and may very well be interpreted;
but that they fhall not even come to the bar of
Chriſt together with the godly. They fhall not ftand
there to be eye and ear witneſſes of their trial, and
to look into the failures of the righteous, which, it is
probable, Chrift will lay open among themfelves.
And, if I miſtake not, the next words explain it in
this ſenſe, nor finners in the congregation of the righte-
ons; which congregation, by the former claufe of the
verſe, I prefume, we are led to underſtand of the
faints, as gathered together in judgment before
Chriſt.
6 Pfal. i. 5.
3. The
400
An ESSAY on
3.
The next obfervable is the manner in which
the juſt and unjuft are to be ranged, which is, that
the one shall be placed on the right hand of Chriſt, and
the other on the left. In order to which, there is no
more neceffity, that they fhould all immediately rife
and come to judgment together, than there is in
order to their feparation. This will very plainly ap-
pear, if it be confidered, what is the real, the whole
intent of this part of the reprefentation, which is no-
thing more than to fignify the acquitment of the
righteous and the condemnation of the wicked in
the day of judgment. This is all that is deſigned
by their being placed one on the right hand, and the
other on the left. For, as the learned Mede obferves
upon the place, it is an allufion to a cuſtom among
the Jews in their tribunals, who were ufed to place
thofe that were to be abfolved on the right hand,
where the ſcribe ftood, who took the votes of abfo-
lution; and thoſe who were to receive fentence of
condemnation on the left hand, where the fcribe
ftood who took the votes of condemnation".
it is very certain, that this end may be as well an-
fwered by bringing the faints firft to judgment, and
placing them on the right hand of Chrift, before the
refurrection and condemnation of the wicked, as if
they were all brought there at once. Nay, it is de-
monftrable, that it must be managed in this way,
by confidering,
And
4. The fourth and laſt circumftance in that paf-
fage, which is, that the judgment of the righteous
is to be firit iffued, and the ſentence of abfolution
to be paffed upon them, before the wicked come in-
to formal judgment and have the fentence of death
paſſed upon them. This is evident, if you confider
the order in which Chrift procedes in judgment:
Firſt, he will fay to thofe on his right hand (the
7 B. iv. p. 841.
faints
the Millennium,
401
c.
faints, who are to be abfolved) Come, ye bleffed o
my Father.
And then, after he has done with the
righteous, he will turn and fay to the wicked on his
left hand, who are to be condemned, Depart from
me, ye curfed: So that the trial and acquitment of
the righteous is apparently difpatched before the
trial and condemnation of the wicked begins. Now
here it is that the interval of the thousand years comes
in; this being the face of time from the firft re-
furrection alotted for the judgment of the faints, and
confequently through which the fentence of abfoluti-
on will be fucceffively continued in their acquitment
by Chriſt before one another, and that praiſe they
fhall refpectively receive from him: Till at laft for
the public acquitment of the faints in the face of the
wicked, when they come to be raiſed, and are
brought to judgment, it fhall, as it were, be gene-
rally pronounced upon them, when Chrift, in the
iffue of the judgment, fhall drive the one into hell,
and bear the other to his Father, with a Lo, here
am I and the children thou hast given me 81
Theſe now are the main circumitances or branches
of this text, and this is the way in which I account
for them. And I defire to leave it with any impar-
tial judge, whether this interpretation does not ap-
pear every way agreeable to the defign of the paf-
fage, whether it is not fufficient to refute the ob-
jection raiſed from it, and, in conjunction with this
text in the Revelation, vindicate the millenaries in
placing the refurrection and judgment of the righte-
ous, in its firſt opening, at a thousand years diſtance
from that of the wicked.
Obj. 2. Another objection againft this doctrine is,
That it feems intirely needlefs to continue the judg
ment to this length, or that there appears no ne-
ceffity for Chrift to take up fo long a time in this
work. Before I can answer to this, it must be in-
• Hcb. ii. 13.
Dd
quired,
402
An ESSAY on
quired, what fhould give occafion to fuch an ob-
jection, or upon what principle is it founded? Why,
fay the objectors, Becauſe Chrift, who is to be judge
in that day, is infinite in knowledge; becauſe every
thing lies open and naked before him with whom
we have to do. It is granted, the knowledge of
Chriſt is infinite, he knows the fecrets of all hearts,
and the ways of all fleth are before him; but what
of that? If we were to be determined in our fen-
timents concerning the judgment by this principle,
it might be urged with equal reafon and force, even
againſt the judgment itfelf, as well as against its
duration; for then it might be boldly demanded,
What neceffity of a judgment at all, Chrift knows
all things, and therefore what matter whether there
be any judgment or no? But I wonder, whoever
fuppofed that the reafon or defign of the judgmnet
was to let Chrift into a more particular knowledge
of the hearts and ways of his creatures? He is be-
fore-hand perfectly acquainted on theſe heads: Not
a perſon that has been, or fhall be, not a word or
action of that perfon, but will lie open and clear to
him. But tho' Chrift has this full and comprehenſive
knowledge of his creatures and their actions, and
therefore can form a right judgment of the nature
and ſprings of thoſe actions, in his own infinite mind;
yet, it is certain, that his creatures have not this
knowledge: For which reafon, as one main end of
the judgment, is to fet things in fuch a light that the
confciences of the creature may witneſs to them and
jtify the fentence that is paft upon them, this
length of time appears neceffary on the creatures
account, to let cach perfon into a particular ac-
quaintance with himſelf, and the merit of his own
actions, that fo he may ftand convicted of all the
works which he has done while in the body, whe-
ther they be good or bad, and be a witnefs either
for the grace of the Lord Jefus, in acknowledging
and
the Millennium, &c.
403
and rewarding the one, or for his righteouſneſs and
juftice in defervedly condemning or burning up
the other. So that the reafon of the judg-
ment's being fo long is not becauſe it is neceffary
to give Chriſt information in the works and actions
of his creatures, but for the information of the per-
fons who are to be judged, and that all the glorious
perfections and attributes of the Lord may fhine
forth in the glorification of his people, and the juft
condemnation of the wicked.
Obj. 3. As to what is farther objected, That this
protraction, or long continuance of the judgment,
ſeems to delay the complete happineſs of the faints :
The reader will very quickly determinewhether there
be any thing in this, or not, when he has confidered
wherein the complete happineſs of the faints in that
ftate, I mean a future immortal ſtate, is to confiſt.
Now we fhall find, according to fcripture reprefen-
tation, that this is to lie in their being with the Lord,
Seeing him as he is, and being like him. To this pur-
pofe is that part of our Lord's laft prayer: Father,
I will that they alſo whom thou hast given me, be with
me where I am, that they may behold my glory which
thou hast given me ³.
8 With this agree thoſe words
in the Theffalonians: So fhall we ever be with the Lord'.
To which we may add what the apostle John fais :
We know, that when he shall appear, we shall be like
him; for we shall fee him as he is *. We ſee then,
what goes to complete the future happineſs of the
faints: And it is very certain that this will be the
cafe with the faints, when Chrift fhall change their vile
bodies, upon his coming to raiſe them from the grave,
and shall fashion them like unto his own glorious body ²:
When they fhall be ever with him to ſee his face, to
behold his glory, and fhine forth in his likeneſs,
How can there be any thing wanting to finish the
* John xvii. 24.
9 1 Ep. iv. 17. I 1 Ep.. iii. z.
Phil. iii. 21.
Dd 2
faints
404
An ESSAY on
Y
faints happineſs, when they fhall all be exalted upon
thrones with Chrift in his kingdom, and at the end
of the thousand years join with the Redeemer in
judging the world, the wicked world and fallen an-
gels? Whatever difference there may be (as it is cer-
tain there will be a difference) with respect to the
regimen or form of adminiſtration when the thou-
fand years are ended, and Chrift has delivered up
the kingdom to his Father, I cannot at prefent ap-
prehend, that there will be any material difference
with regard to the happineſs of the faints; becauſe
during the thousand years reign, they will be in the
perfect fruition, the full injoyment of God, through
the bleffed Mediator; and what higher joy, what
greater happiness can they have, even in ultimate
glory? The Millennium is certainly, in its kind, a per-
fect ſtate, and being fo, the happiness of thoſe who
poffefs it muſt be ſo too. But it is moreover objected,
-
Obj. 4. That fuch a continued judgment will de-
fer the full puniſhment of the wicked. Not at all.
The puniſhment of the wicked, confidering their
ftate at that time, will be full and complete.
For, with regard to their bodies, they are in the
grave, there they are kept faft in the bondage of
corruption, there death feeds upon them: And with
regard to their fouls, they are in hell, filled with the
wrath of God, and the moſt dreadful apprehenfions
of their being ſhortly to appear before Chrift and his
faints. Befides, their full, their final puniſhment
cannot properly be faid to be put off, becauſe the
time for it is not yet come. Every one is to rife in
his order; Christ the first fruits, then the faints at
his coming, as the harveft, and after that, when the
end cometh, the wicked. The refurre&tion and judg-
ment of the faints are to be iffued firft, and therefore
that time is not to be broken in upon, and then the
wicked are to be raiſed, to ftand before Chrift, and
I.
3 Pfal. xlix. 14.
4. 1 Cor. XV, 23, 24,
"
have
the Millennium, &c.
405
have the final fentence executed upon them. How
then can it be faid with any propriety or reafon,
that their full punishment is delayed, when it comes
on in its proper order and at the appointed time?
When'every thing relating thereto is to take place im-
mediately upon the clofe of the thoufand years and
the judgment of the righteous? Then are the bodies
of the wicked to be raifed and to be re-united to
their fouls, in order to their coming under eternal
puniſhment. O, think how it will be with them,
when they fhall carry a hell in their own bofoms;
when all their fins fhall ftare them in the face, and
the guilt of them lie with infuperable weight upon
their minds! Befides, How dreadful will the fight
of Chrift be to them at that day, when they come
to ſtand at his bar, and fee nothing but vengeance
in his face? And what an addition of amazement
and terrour will it be to them, when they likewife
behold the faints, their fellow creatures, whom they
hated and perfecuted heretofore, now fitting upon
thrones with Chrift, not only to witnefs againſt
them, but to join with him as their judges? Let
theſe things be put together, and I fubmit it to the
weakest judgment, whether the objection before us,
has any foundation.
Obj. 5. It is pretended, in the laft place, that our
method of accounting for the judgment, derogates
from the honour and glory of Chrift. By no means,
How can it poffibly be; when Chrift is all the
țime exalted upon the throne of his glory, in the
full fplendor of his mediatorial kingdom, when he
has all his members about him, and his whoie my-
ftical body is complete, his bride made ready, the
glorious marriage folemnized, and an innumerable
company of angels attending him? Here it is, in
this ftate, that Chrift, as Mediator, will be
openly glorified in his faints, and be admired in all
5 2 Theff. 1. 7, 8, 9°c.
Dd 3
thek
406
An ESSAY on
them that believe".
peat that tranfporting doxology: To him that
loved us and washed us from our fins in his own
blood, and hath made us kings and priests unto God ·
and his Father; to him, be glory and dominion for
ever and ever. Behold, the greateft privilege, the
moſt exalted character of the faints, together with
a fingular afcription of glory and dominion to Chrift,
as Mediator! Now the queſtion is, When are theſe
things to take place, when may we expect their full
acccompliſhment? The following verfe is an anſwer,
Behold he cometh with clouds. This, as it ftands
in connection with the preceding account, prefents
us, at once, both with the prologue, and happy cataf-
trophe of the apocalyptical drama. For as the
whole of the church's felicity is founded in divine
love, and derived to her thro' the channel of Chrift's
blood, fo it will only be completed, together with
the Redeemer's glory, in his fecond coming. Then
will open the laft fcene of his prefent mediatorial
kingdom; there will the happineſs of the faints be
carried to the higheft, and confequently, a proper
foundation be laid for the acknowledgments and
aſcriptions of this paffage, in their laſt and moſt glori-
ous fenfe. But then, over and above all this, to con-
vince us that Chrift cannot fuffer by this difpofition
of things, let us remember, that there is his own
effential glory, which is as a heaven to himſelf, it
being his glorious prefence that makes heaven to his
people, be it where it will; this he cannot be dif
poffeffed of, this he muft enjoy through all the parts
of his mediatorial adminiſtration, and therefore can-
not poffibly fuffer any diminution of honour by the
length of his perfonal kingdom; fo far from it, that
his perfonal glory will be confiderably illuftrated
and magnified in that day when he comes to judge
the fecrets of all men.
Here the church will re-
• Rev. i. 5, 6. compared with Ch. v. 9, 10, &t.
&
Fifth-
the Millennium, &c.
407
Fifthly. My next work, in the courfe of this fub-
ject, is to inquire after the feat of Chrift's perfonal
reign, or the place where the raiſed faints are to re-
fide with him during the thoufand years.
7
My opinion on this head, can be no fecret to thofe
who are the leaſt read in this argument; every one
who hath heard of the millenary doctrine, and has
taken a curfory view of this treatiſe, muſt know
that I agree, both with the antient chiliafts and the
moſt confiderable of the modern, in this point; and
that I fuppofe Chrift will live and reign with his
faints a thousand years on the earth, that is, in this
world, not in the form or condition in which it now
is, but as renewed and refined after the general con-
flagration. For this is at prefent to be allowed me,
Amongst the antient the most confiderable are Papias, who
fais: That the reign of Christ shall be upon the new earth, after
the bodily refurrection of the dead. Eufeb. lib. 3. c. 39. p. 112.
Justin Martyr, who fixes the feat of it at Jerufalem, and tells
the Jews, that both they and the Chriftians fhould be gathered
together, and rejoice with him, b. e. Chrift, at that place. ubi
Supra. Irenaeus, who fais; That the just fell reign on earth, and
increase by the vision of Christ, who shall be seen every where, as
men are worthy to fee him. C. 35. And farther, ſpeaking of our
Lord's drinking new wine with his difciples in the kingdom of
heaven, he has theſe words: This, fais he, cannot be done by him,
whilft he remains in thofe celestial regions. lib. 5. c. 33. Lactan-
tius, who expreffes himſelf thus: He fall be converfant with
men a thousand years. Of the fame mind alſo is Nepos, who fais:
That after the refurrection, the kingdom of Christ is to be upon
earth a thouſand years. Eufeb. Hift. Eccl. 1. 7. c. 24.
The moſt famous modern chiliafts of this fentiment are, Mr.
Mede, who, tho' he does not feem to give exprefsly into the per-
Jonal or bodily preſence of Chrift with the faints, yet does not
fcruple to affert: That his kingdom, that which is emphatically fo
called, is to take place on his fecond advent, and that it is to be on
the earth. Vide Comment. in Apocal. And Dr. Burnet, who is
large on this argument. Theory. Vol. 2. ch. S. p. 269.
9, The doctrine of the antient Perfians concerning the future.
ate after the refurrection, exactly agrees with this, and feems
to have been received from the połdiluvian patriarchs. See a
particular and curious relation of this matter in Hyde. Vet. Perfar.
Hilto. cap. 33. P. 400
Dd 4
Cand
408
An ESSAY on
(and I imagine it will be readily done) that tho
the prefent world is to be burnt up, yet that it is
not to be annihilated; that the fire of the laft day
will only alter the figure of the matter compofing
this ball, and not intirely confume, or reduce it to
nothing; and that after this deluge of fire, a new
earth, attended with a new heaven, will arife out
of the afhes of this prefent world. Now this new.
earth, together with the new heaven, attending, I
fuppofe, will be the feat of Chrift's perfonal kingdom,
that he will here tranfact the great matter of judg-
ment, both with refpect to the faints and the wicked,
the former during the thousand years, and the latter
at the end of them. The reafons which incline me.
to this opinion, are as follow: I fhall do little more
than fet them down, leaving the improvement of
them with the readcr.
1. Becauſe the apoftle exprefly declares, that
there are to be a new heaven and a new earth¹.
That this is to be understood literally, will be pro-
ved in a differtation on this paffage to be added to
the fecond volume; in the mean time I must take it
for granted. Now what we conclude from hence is,
That if there is to be a new heaven and a new earth,
it cannot appear to be defigned for any lefs purpofe,
than the accommodation of Chrift and his faints in
the future part of his mediatorial kingdom; efpcci-
ally if we fubjoin to this,
2. That it is not to be fuppofed, this new heaven
and new earth will lie void, or be wholly deftitute,
of inhabitants; nay, the contrary is certain, becauſe
the text fais, that righteoufnefs, h. e. perfons complete-
ly righteous, fall dwell in it. Now, how can we
poffibly ſtock this new world after this manner, or
ind inhabitants for it of that character and quality,
unless we conclude the faints are to reign here with
Chriſt, after the refurrection?
2. Fet. iii. 13.
3. The
the Millennium, &c.
៩.
409
3
3. The reftitution of all things, which includes not
only the renovation of this earth, but the deliverance
and restoration of the creatures (as I hope to evince
in another differtation on that fubject) is a farther
reaſon why the earth fhould be the feat of Chrift's
perfonal reign. For tho' at prefent we cannot fup-
pofe it a proper receptacle for his glorious prefence;
yet fince it is to come under thefe changes, fince
fuch remarkable alterations are to be made in it; to
what purpofe can we imagine fuch an apparatus,
why is all the old furniture to be removed, and theſe
new preparations to be made, unless it be to render
it fuitable to the Redeemer and his followers, upch
the refurrection?
?
4. It is neceffary it fhould be fo, that Chrift, as
the ſecond Adam, may have bis world in nature, and
therein appear to be the great antitype of the firſt
Adam, who was made lord of this lower creation.
Chriſt is the heir of all things, and there is a time
promiſed, when all things shall be put under his feet,
h.e outwardly and vifibly. Now we know our Lord
forewent all this in the days of his fleſh; tho' he had
a natural right to the immediate fubjection and pof-
feffion of all things, both in heaven and earth, yer
he emptied himſelf and became poor, infomuch that he
had not where to lay his head. But fhall it be thus
always? Will the Father never fulfil his promife, the
Son always forego his inheritance? No certainly.
As all belongs to him, fo all fhall be put into his
hands. But when will this be? At no time more
properly than when he enters upon his vifible king-
dom, in the new heaven and new earth.
5. Is it not very reafonable to conclude, That
that earth which was the feat of Chrift's fufferings and
death, fhould likewife, tho' in a different form, be
2 Acts iii. 21. 3 Rom. viii. 19 --23.
4 Heb. i 2 5 Ibid.
ch. ii. 5, &c. compared with Pfalm the Eighth, which is general-
ly allowed in its lait fenfe to refer to Chriit.
the
410
An ESSAY on
the feat of his triumph and reign? And farther,
that in that very place where the wicked perfecuted
his followers, there they fhall fit as judges over them,
with Chrift?
6. It deferves alfo to be confidered, whether (as
expofitors of confiderable figure have fuppofed) the
promiſe which God made to Abraham, Ifaac, and
Jacob, concerning the poffeffion of the land of Ca-
naan, is not to be fulfilled to them perfonally. At
prefent we all know, it has been made good to them
in their defcendants only; but as it is exprefly made
to them, and it is pofitively faid they fhould poffefs
it, is there not fufficient ground to conclude, that
it fhall fome how or other be accomplished perfo-
nally to themſelves ¹? And if fo, as it is certain,
that it cannot be till after the refurrection, it proves,
not only in general, that the feat of Chrift's future
reign fhall be on earth, but concludes, more parti-
cularly, as if the land of Canaan were to have the
preeminence. A reflection of this kind, may not be
unworthy the notice of fuch as profefs themfelves
inquirers in this way.
I
7. The affairs which are to be tranfacted in the
kingdom ſtate, particularly that of the judgment and
the deftribution of rewards, oblige me to confider the
earth as the feat of it. As to the heavenly glory it
is certain, that can be no place for a judicial pro-.
cefs: The Lord is always reprefented as coming from,
heaven to judgment. And where is it that he comes
to? We don'tfind thathe remains immoveably fixed
in the clouds or aereal heavens? It may indeed be
fuppofed that he continues there after his firſt reve-
lation in fire, till all the purpofes of the conflagration
are anſwered, till the old world is refined, and a
new one created; but after that, as all things are
prepared for his reception below, it is moft reafon-
able to believe, that he comes forward with the
4 Gen. xiii. 15. ch. xvii. 3. ch. xxvi. 3. ch. xxxv. 12.
I
faints
the Millennium, &c.
411
faints, and takes up his refidence on earth. Con-
cerning the diftribution of rewards, we know that the
heavenly glory is a free gift, that it is not of merit,
but of grace; fo that rewards cannot be faid to be
diftributed there, refpecting that ftate. Where then
can fuch an event take place, unleſs upon earth, the
very ſpot where the faints lived, and where the Lord
was pleaſed to diftinguish them by his grace, and
ftrengthen them to do and fuffer his will? This is
the place, where he fhall be glorified in his faints,
and be admired in all them that believe".
:
8. This is farther evident, from what is faid con-
cerning the defcent of the new Jerufalem; which is
nothing elſe, but the whole collective body of the
faints, gathered together to Chrift after the refur
rection. Now it is affirmed in refpect of this new
Jerufalem, that it came down out of heaven from God.
And where did it defcend to? Why, to the earth,
as appears by all the accounts of it in the Revela
tion.
9. It is expressly faid, that Gog and Magog (by
which I underſtand the whole body of the wicked,
after their refurrection) went up on the breadth of
the earth, and compaffed the camp of the faints, and
the beloved city; and that fire came down from God
out of heaven and devoured them. Now this at once
proves, that the new Jerufalem defcended from God
to the earth; and likewife, by an undeniable con-
fequence, that the earth is the feat of Chrift's per
fonal reign.
10. Laftly, This doctrine is abundantly evident
to me, becauſe the reprefentatives of the whole
church, including even thoſe already in heaven, ex-
preſsly declare, that the time will come, when they
fhall all reign with Chrift on the earth'.
• Rom, vi. ult. 7 2 Theff.i. 10.
ch. xx. 9. Rev. v. 9, 10,
i
• Rev. xxi, 10.
9 Ibid.
Thefe
412
An ESSAY on
Theſe are the ſeveral reaſons which, at prefent, in-
cline me to this way of thinking; and tho' fome of
them can pretend to no other force than that of pro-
bability, yet others of them, I apprehend, are
ſtrongly conclufive. It remains only,
Laftly, That I explain the different account here
given us, of thoſe who have no part in the first re-
Surrection.
Now this I fhall prefently difpatch, having had
occafion to fuggeft fomething before on this head.
The account here is double.
1. They are called the rest of the dead. Now the
fingle queſtion here is, Who are we to underſtand by
the rest of the dead? In my opinion, The character
is defcriptive of all the ungodly, the whole body of
the wicked, not only, becauſe they are hereby diftin-
guifhed from thofe who have part in the-firft refur-
rection, which are the faints, and they only; but
becauſe it is very certain, from the context, that
they are fuch, on whom the fecond, that is eternal,
death, is to have power. If none but thofe who have
part in the firft refurrection are fo bleffed, as to be
exempted the Second death, what is the confequence,
but that the rest of the dead, that is, thofe who re-
main, as to their bodies, in a ſtate of death, after
the first refurrection, are the perfons on whom the
fecond death is to come? And if fo, what are we to
conclude concerning the rest of the dead, but that
they are fuch as live and die without an intereft in
Chrift? But then,
2. It is farther faid concerning them, That they
lived not again till the thousand years were finished:
How is this to be explained? I apprehend, in re-
fpect of their bodies. The wicked (who are here
called the rest of the dead) are not to live during the
thouſand years reign, in the body; or their bodies
fhall not rife, and be re-united to their fouls, till
the thousand years are fulfilled. This I take to be
+
the
the Millennium, &c.
413
་
the genuine and natural fenfe of the words. For it
is plain, the living again cannot be applied to the
foul, becauſe the fouls of the wicked, like thofe of
the faints, are of an immortal nature, exifting out
of the body, as well as in it; neither can it be un-
derſtood of a ſpiritual life, becauſe as they were ne-
ver alive in that fenfe, they cannot be faid to live
again. Wherefore to live again properly belongs to
the body, and as it is applied here to the wicked, in
oppoſition to the righteous, who live again at the
beginning of the thouſand years, in the firft refur-
rection, it fignifies, that their bodies ſhall be raiſed,
and their fouls re-united to them, at the end of the
thousand years, in order to their taking their trial,
and having the final fentence executed upon them.
:
THE EN D.
:
1
POST-
To
POSTSCRIPT.
O compenfate, in fome meaſure, for the delay which
this publication has fuffered, I take this method
to acquaint the fubfcribers, that is has not been with-
out fome advantage to the work: For having by this
means had an opportunity of reviewing this effay, it
comes out more correct than it otherwife would have done.
That there should be room for improvement in a work of
this nature will be furprizing to none, who are the leaft
fenfible of the compafs and difficulty of the argument. And
that I have opportunity for an acknowledgment of this kind
gives me the greater pleaſure, becauſe it may poffibly encou-
rage ſuch as are ftudious in this way, to communicate
their remarks, where they may obferve any mistakes which
have escaped me: Than which I affure the public, no-
thing will be more grateful to me; becauſe I shall al-
ways rejoice in the prevalency of truth, whoever be
the happy inftrument of it.
J
Addi-
Additions and Emendations.
Page
5.
DEle
Ele called the image of the beaft, and infert,
chap. 13.
For the beaft with feven heads and ten horns,
read, the fcarlet coloured beaſt.
8. I take what is faid in the marginal note concern-
ing Rev. 16. 17. which verfe I fuppofed might be
confidered as a parenthefis, not to be conclufive
30. See the fifth query more fully ftated, p. 135. of
this Effay.
33. Line 18. dele and.
21. for and read as.
60. The refult of my thoughts concerning the 7th
vial is this: That as the vials in general have the
antichriftian papal beaft for their object, and are
defigned to reprefent the feveral ſteps by which
that beaft is to be deſtroyed; fo the 7th vial
moſt probably terminates upon the general over-
throw which the remains of the antichriftian pow-
ers, in conjunction, fhall receive at Armageddon.
And here I would likewife take occafion to obſerve,
That though it be the common opinion of inter-
preters, that the 7th trumpet reacheth to the end
of this world, and I have expreffed my felf as one
with them in this fentiment, p. 8, 10. of this Elay;
yet confidering that it is only charged with the ef-
fuſion of the vials,b.e. introduces and includes them;
Lam
Additions, &c.
¡
Page
I am rather inclined to think, that it reacheth no
farther than the effect of the feventh vial.
As to the fpiritual branch of Chrift's kingdom, which
follows upon this, during which I fuppofed the
feventh vial, as poured out into the air, to have a
continued influence, I am of opinion, that that is
efpeciaily to be attributed to another caufe, namely,
the down-pouting of the Spirit; and therefore that
the feventh vial, and confequently the feventh trum-
pet, as including the vials, are principally, if not
altogether, confiderable in this matter, as they bring:
on the general deftruction of all Chrift's avowed
enemies, and fo contain in them the grand events
introductory of the fpiritual ftate.
And with respect to the deftruction of all the wicked,
as Satan's kingdom more eminently, upon the clofe
of this world, I am of opinion, that there is
no neceffity to extend the effects of the feventh vial
fo low, apprehending that this deftruction is in-
cluded in, and to be accounted for by the binding
of Satan in the 20. Chapter. See p. 109. of this
Elay.
And by this means, I conceive, we effectually pre-
ferve the diftin&tion which there is between the An-
gels who found the feven trumpets, and the An-
gel who defcends from heaven to bind Satan; or,
at leaſt, put that fuppofition upon the moft rati-
onal and moſt intelligible foot. See p. 39, &c. of
this Eſſay.
61. Margin line 6. for 10 read 18.
73. The 14th. chapter, where we meet with the vifi-
ons of the harvest, and the vintage, I fuppofe gives
us an account how matters are to be carried for-
ward in the Church, and by what ſteps or degrees
the antichriftian ftate is to be overthrown. And
it appears to me in this order: r. By a few felect
followers of the lamb, as thofe gathered upon the
efta-
}
}
Additions, &c.
eſtabliſhment of the goſpel, and afterwards drove
into the wilderneſs; who may be intended in the
five firſt verſes of this chapter. Theſe were per-
fecuted by the beaſt, but remained feparate, and
in the intereft of Chrift, and fo weakned Satan's
kingdom. 2. By the angel flying in the midſt of
heaven, with the everlaſting gofpel; which may
be underſtood of Waldo, [p. 155. of this Effay.]
There was no angel, h. e. feparate miniſter or fet
of minſters of the gospel (the witneſſes, I think,
rather come into the firft account) that arofe on
the fide of Chriſt, and made an open ſtand againſt
the papacy, till Waldo, and thoſe of his time, A. C.
100. 3. By our countryman Wickliff, A. C.1371.
who probably may be the angel, ver. 8. 4. By
Luther, and the reft concerned in the reforma-
tion: Which may poffibly be intended in the 9, 10.
verfes, &c. Luther was the firit who urged men
to leave the communion of the Romish church, upon
pain of eternal damnation, A. C. 1517. §. By the
harvest, ver. 13. Which may probably include the
four firft vials, beginning quickly after the year
1736. or the downfall of the 10th part of the city,
and including the converfion of the European Jews,
about the year 1766. Dan. 12. II. And 6. By
the vintage, ver. 18. which defigns the univerfal
deftruction of all Chrift's open enemies, followed
by the peace and profperity of the church every
where, Dan. 12. 12. Which may happen about
A.C. 1811. [N. B. Thefe dates are propofed as
conje&ural and not demonſtrative; and as the two
laft depend upon the year 1736. they may be regu-
lated by it.] Now upon this view, it is no difficult
matter to determine both concerning the object
of the harvest, it appearing by this explication to
be papal antichrift, and the time it includes; be-
cauſe if this account of the object be right, it will
take in the time, that intervenes, from the partial
der
Additions, &c.
Page
deftruction of the Pope, which opens with the vi-
als, the 4th. efpccially, to the grand rendezvouz
of all his remains, in conjunction with the Turk,
at Armageddon; which brings on the total deftru-
tion of all Chrift's open enemies, and fo appears
to be the precife object of the vintage.
$30.
As to Joel's joining them together in his pro-
phecy; I am convinced it is according to a me-
thod very common in fcripture, which is to con-
nect thofe things in the d fcription, which are
(fometimes) very diftant in accomplishment. Tho
there is this reafon likewiſe to be affigned for it
here, that the events depend one upon another,
and that the former makes way for the latter.
30. I am of opinion that the third inference is
not juft. For though the inftances there mention-
ed are fufficient to prove the power of Chrift fu-
perior to that of the devil, yet will they not prove
his power to be infinite. But though we cannot
directly infer the divinity of Chrift from his ab-
folute power over the devil, yet this we may war-
rantably conclude from the premifes, viz. that he
is the Meffiah; and when that is evinced, I think
the other abundantly fecured.
34. Line 20, after chapters infert this parenthefis,
(excepting fuch events belonging to the fpiritual
branch as comport with preceding accounts in
this prophecy.)
$65. After Albigenfes, infert, or Waldenfes.
167. As an explanatory obfervation upon what is
faid concerning the proteftants of Saltzburg, fub-
join the following account of their original or de-
fcent, from Bp Burnet. Speaking of fome who
paffed through Coire in 1685 he has theſe words a
They were the Inhabitants of a Valley in Tirol, be-
Longing for the greatest part to the Archbishoprick of
Saltzburg, but fome of them were in the Diocefes of
Trent
་
Additions, &c.
Page
Trent and Breffe; they feem'd to be a remnant of the
old Waldenfes. About two thouſand left their ha-
bitations upon account of religion at this time, of
which 500 paffed through Coire. Second Letter.
p. 88, 89.
198. For in any other part of this prophecy, read, in
the natural order of the hiftory or prophecy.
.
For, tho' the fpiritual branch is taken notice of
in the 21. and 22. chapters, fometimes more di-
ftinctly, as where it is faid: The kings of the earth
do bring their glory and honour into it: and fome-
times (as indeed is ufually the cafe) more covert-
ly in thoſe deſcriptions, which, in their higheft
fenfe, belong to the perfonal branch: Yet, as thefe
accounts are out of the natural order of the hi-
ſtory, and muſt all be brought back to the re-
prefentations of the fpiritual ſtate in the preced-
ing chapters, and confequently receive their accom-
pliſhment before the events proper to the 21 and 22
chapters take place; it no way affects the ſubſtance
of this fecond reafon. The beginning of the par-
ticular ought to have been qualified in this way.
201. As it refers to the Millennium. Becauſe Taber-
nacle, not being of the fame extent as the word
temple, may have a double reference, and be an
emblem of God's prefence with the church in the
fpiritual kingdom, as well as the perfonal. It is
ufed in the former fenfe by the prophet Ezekiel,
Ch. 37. 26, 27. and no doubt but it will bear the
latter, fince the faints are to live and reign with
Chrift, in the new heaven, and new earth. See the
marginal note, p. 214. of this Effay.
243. Line 18. for fome other text, read, fomething elfe.
19. for text read elfe.
205, Margin line 4. for Valentinian read Valentinius.
281. The
Additions, &c.
Page
281. The numeral letters in the word Ludovicus,
which ſhould have been placed in the margin, are
thefe:
A
L
50
5
D-- 500
PROPHUPS.
5
I
C-- 100
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