Section II. In which it is considered, in what the Millennium will consist, and what will be the peculiar happiness and glory of that day, according to Scripture. · Part 1

In which it is considered, in what the Millennium will consist, and what will be the peculiar happiness and glory of that day, according to Scripture.

THERE have been, and still are, very different opinions, respecting the Millennium, and the events which will take place in that day; which are grounded chiefly on the six first verses in the twentieth chapter of the Revelation, which passage has been brought into view, in the preceding; section; but is to be more particularly considered m this.

Some have supposed, that this passage is to be taken literally, as importing that at that time, Jesus Christ will come in his human nature, from heaven to earth; and set his kingdom up here, and reign visibly, and personally, and with distinguished glory on earth. And that the bodies of the martyrs, and other eminent christians, will then be raised from the dead, in which they shall live and reign with Christ here on earth, a thousand years. And some suppose, that all the , the true friends to God and Christ, who have lived before that time, will then be raised from the dead, and live on earth perfectly holy, during this thousand years. And this they suppose is meant by the first resurrection. Those who agree in general in this notion of the Millennium, differ with respect to many circumstances, which it is needless to mention here.

Others have understood this paragraph of scripture in a figurative sense. That by this reign of Christ on earth, is not meant his coming from heaven to earth, in his human, visible nature; but his taking to himself his power and utterly overthrowing the kingdom of Satan, and setting up his own kingdom in all the world, which before this had been confined to very narrow bounds; and subduing all hearts to a willing subjection, and thus reigning over all men, who shall then be in the world, and live in that thousand years. And by “The souls of them which were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands,” living again and reigning with Christ a thousand years, they suppose, is not meant a literal resurrection, or the resurrection of their bodies, which is not asserted here, as there is nothing said of their bodies, or of their being raised to life: But that they shall live again and reign with Christ, in the , prosperity, reign and triumph of that cause and interest in which they lived, and for the promotion of which they died; and in whose death, the cause seemed in a measure, and for a lime, to die and be lost. And they shall live again in their successors, who shall arise and stand up with the same spirit, and in the same cause, in which they lived and died, and fill the world and reign with Christ a thousand years, agreeable to ancient prophecies. “The shall inherit the earth. And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the of the Most High; whose kingdom is an everlasting kingdom, and all dominions shall serve him.” And they suppose, that this of the truths and cause of Christ, by the numerous inhabitants of the earth, rising up to a new and holy life, and filling the world with and happiness, is that which is here called the first resurrection, in distinction from the second, which will consist in the resurrection of the body; whereas this is a spiritual resurrection; a resurrection of the truths and cause of Christ, which had been in a great degree, dead and lost; and a resurrection of the souls of men, by the renovation of the .

That this important passage of scripture is to be understood in the figurative sense, last mentioned, is very probable, if not certain. And the following considerations are thought sufficient to support it.

1. Most, if not all the prophecies in this book, are delivered in figurative language, referring to types and events recorded in the Old Testament; and in imitation of the language of the ancient prophets. And this was proper and even necessary in the best manner to answer the ends of prophecy, as might easily be shown, were it necessary. The first part of this passage, all must allow, is figurative, Satan cannot be bound with a literal, material chain. The key, the great chain, and the seal, cannot be understood literally. The whole is a figure, and can mean no more than that when the time of the Millennium arrives, or rather previous to it, Jesus Christ will lay effectual restraints on Satan, so that his powerful and prevailing influence by which he has before deceived and destroyed a great part of mankind, shall be wholly taken from him, for a thousand years. And it is most natural to understand the other part of the description of this remarkable event to be represented in the same figurative language; as the whole is a representation of one scene; especially, since no reason can be given why it should not be understood so: And there are reasons against taking it in a literal sense, which will be mentioned in the following particulars.

2. To suppose that Christ shall come in his human nature to this earth, and live here in his whole person visibly a thousand years before the day of judgment, appears to be contrary to several passages of scripture.

The coming of Christ, and his appearing at the day of judgment in his human nature, is said to be his second appearance, answering to his first appearance in his human nature on earth, from his birth to his ascension into heaven, which was past. “And as it is appointed unto men once to die, but after this the judgment: So Christ was once offered to bear the sins of many; and unto them who look for him shall he appear the second time, without sin, unto salvation.” The appearance here spoken of, is the appearance of Christ at the day of judgment, to complete the salvation of his church. This could not be his appearing the second time, were he thus to appear, and be bodily present in his human nature on earth, in the time of the Millennium, which is to take place before the day of judgment. The coming of Christ does not always intend his coming visibly in his human nature; but he is said to come, when he destroyed the temple and nation of the Jews, and appeared in favour of his church. So his destruction of Rome, and delivering his church from that persecuting power, was an instance of his coming. And he will, in the same way, come to destroy antichrist, and the kingdom of Satan in the world, and introduce the Millennium; and in these instances, and others, he may be said to appear. But his coming to judgment, and appearing to complete the final destruction of all his enemies, and to perfect the salvation of his church, is his last coming and appearance. And though this will not be his second appearance and coming, in the sense now mentioned- and with reference to those instances of his coming; yet, as he will then come and appear visibly in his human nature; this will be his second coming and appearance in this way and manner, having never appeared on earth in his human nature more than once before, or since his first ascension to heaven, after his . Therefore, when the final judgment shall take place, Christ is represented as being revealed, and coming from heaven, and this is often called, by way of eminence, his appearing; meaning his appearing and coming from heaven in visible splendour and glory, in his whole person, in both natures, divine and human. But if he were here on earth, visible in his human nature, and reigning in his glorified body, during the Millennium; he would be already here to attend the last judgment, and he could not be properly said to come from heaven, and to be revealed from heaven, because this was done a thousand years before. Therefore that Christ should come from heaven, and appear and reign in his human nature and presence before the day of judgment, seems to be contrary to the following scriptures: “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: And the dead in Christ shall rise first. When the Lord Jesus shall be revealed from heaven, with his mighty angels in flaming fire, taking vengeance on them that know not God, &c. When he shall come to be glorified in his .” This is evidently his appearing the second lime, for the salvation of all them that look for him: but were he on earth before this, in the human nature, during the time of the Millennium, how could he be said to be revealed, to descend and come from heaven to judge the world?

3. As it seems to be contrary to the above mentioned scriptures to suppose that Christ will appear on earth, and reign a thousand years in his human nature; so it appears contrary to all reason. Jesus Christ is now on the throne of the universe, having all power in heaven and earth given to him as God-man, and Redeemer, being made head over all things to the church. He is in the most proper, agreeable, and convenient situation to govern the world, and take care of his church. It does not appear agreeable to his station and office, as king and head over all things, for him to descend in the human nature, and erect a throne on earth; which, so far as can be conceived, would be no advantage to his person, design and work; but very much to the contrary. He is gone to heaven in the human nature, that he might reign there, till his enemies are made his footstool, and all things shall be subdued under him. And his church on earth will enjoy him to as great a degree, and as much advantage, as if he were personally on earth in the human nature, and more; and will have as great enjoyment of his presence. He is now in the best situation to be adored and worshipped by his church on earth. Though they now do not see him, yet believing and loving him, they rejoice with joy unspeakable and full of glory. And it would not tend to increase this faith, love and joy, to have him come from heaven, and live in some place on earth, in his human nature; but the contrary: For but few, compared with the whole inhabitants of the world, could have access to him, or see him more than they now do. And when the human nature is in heaven, all may equally have access to him, love and worship him. His church and kingdom on earth will be as happy, splendid and glorious, as if he were on earth, as he is now m heaven, and much more so; for these will consist in his spiritual presence and influence, which may be as great, while his human nature is in heaven, as if it were on earth; and in their holy conformity to Christ, which would not be increased by his being in that sense on earth. It hence appears in no respect advantageous or desirable, but the contrary, that Jesus Christ should come personally in the human nature from heaven to earth, to reign here with his church, or that he should thus appear, till he shall come to judgment. It is therefore unreasonable to expect or suppose he will thus come, unless it were expressly asserted in scripture, which it certainly is not; but there are some, if not many passages, which seem to be inconsistent with it.

It may be proper to observe here, that the question respecting the manner in which Christ will reign on earth in the Millennium, has no concern with the question concerning the literal or figurative meaning of this passage, as the former does not depend upon the latter: For no man will suppose, that Christ’s reigning on earth, is to be understood in a figurative sense. If he shall reign on earth in the hearts of men, by their voluntary subjection to him, he will reign as literally, as if he were present on earth in his humanity. The question, whether this passage is to be understood literally or figuratively, respects the soul of them that were beheaded for the witness of Jesus, &c. their living and reigning with Christ a thousand years. This therefore leads to other observations.

4. The Apostle Paul in his writings does not appear to expect to have his body raised from the dead to live here on earth again, after he died; or say any thing to lead the christians of this day to expect any such thing, but the contrary.

He says, “It is appointed unto man once to die, but after this the judgment:” And leads christians to look forward to the second coming of Christ, when he will come to judgment, as the next great event that will immediately respect them; which seems to be inconsistent with the having their bodies raised, and living in this world again, a thousand years before the day of judgment. He addresses christians m the following words, “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on earth. For ye are dead, and your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall ye also appear with him in glory.” He directs them to expect and seek enjoyment in heaven where Christ is; and not to expect that he will leave his throne there, till he shall appear the second time, to receive his to glory in heaven. For appearing with Christ in glory, means, appearing with him in heaven, as that is the place of glory, where the are brought to be glorified, to be where Christ is, to behold his glory. The Apostle Peter, speaking of the dissolution of the heavens and earth, says, “Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth .” Some have supposed, that this is the Millennial state, which shall take place after the general conflagration, by which the earth will be renewed: in which a perfectly holy and happy state shall commence, to which all the who had died shall be raised, &c. But such a notion cannot be to other passages of scripture, in which, as has been observed, the Millennium is represented as taking place before the general conflagration and the day of judgment. And alter these are over, and the wicked are cast into endless punishment, the Apostle John says, “And I saw a new heaven and a new earth: For the first heaven and the first earth were passed away; and there was no more sea.” By which the heavenly state is chiefly if not wholly meant, where and the church will be perfected. By the new heaven and new earth, is meant the work of , or the church by Christ. This is the new creation infinitely superior to the old creation, the natural world, and more important, excellent and durable; of which the latter is a faint type or shadow.

The renovation of the hearts of men, by the Spirit of God, by which they become true christians, is in scripture called a new creature, or as the original words κινὴ κτίσος may as well be rendered, a new creation. “Therefore, if any man be in Christ, he is a new creature: Old things are past away, behold, all things are become new.” “For in Christ Jesus, neither circumcision availeth any thing, nor uncircumcision, but a new creature.”—Therefore, every true member of the church belongs to the new creation, and is part of it; and this new creation of the new heaven and new earth, goes on and makes advances, as the church is enlarged and rises to a state of greater prosperity, and proceeds towards perfection.

The new heavens, and new earth, the church of Christ will be brought to a very happy and glorious state in the Millennium, and greater advantages will be made then in this new creation, than were ever made before. Therefore, to this event, the following prophecy of Isaiah does chiefly refer, if not wholly. “For behold, I create new heavens, and a new earth. And the former shall not be remembered, nor come into mind. But be you glad and rejoice forever, in that which I create: For behold, I create Jerusalem a rejoicing, and her people a joy.” It appears from the preceding and following context, that this prophecy refers to the Millennium, in which the new creation, the church of Christ, will come to the most perfect and happy state to which it will be brought in this world; from which it will pass to a perfect slate, and be completely finished, after the general resurrection and judgment. Then the old creation, the heavens and the earth shall pass away, and be burnt up, and the new creation shall be finished, and brought to a most perfect, beautiful, happy and glorious state. To the new heaven and new earth, thus completed, wherein that or true , which is the beauty, happiness and glory of the new creation, will dwell, i.e. continue and flourish forever, the apostles Peter and John have chief reference in their words, which have been transcribed above.

5. It does not appear desirable, or to be any advantage to the departed , or to the church of Christ on earth, to have the bodies of all who have died before the Millennium, raised from their graves, and come to live a thousand years in this world, before the general resurrection. They are now perfectly holy and happy; and so far as can be conceived, it would be no addition, but a diminution to their happiness, to come and live in this world, in the body, to eat and drink, and partake of the enjoyments of the world. This would be a degradation, which on no account can be desirable to the spirits of the just, now made perfect in heaven. And it would be no advance in the work of , which is then to be carried on in a greater degree, than ever before. Nor would this be any advantaged to the church, in that happy state, to which it will then be brought; but the contrary, as they would take up that room in the world, which will be then wanted for those who will be born in that day. And the spirits of the just could not know or enjoy so much of the prosperity and happiness of the church, in the salvation of men, were they to live in bodies on earth, in that time The inhabitants of heaven have a more particular and extensive knowledge of what takes pi ice in favour of the church on earth, than any in this world have, or than they could have, were they to come and live here. They know of every that takes place in this world; and they must have the knowledge of the state of the church on earth, and of every event which comes to pass in favour of it, and see the whole of its prosperity. And they have great joy in every thing of this kind, “There is joy in heaven, in presence of the angels of God, over one sinner that .” How greatly will the happiness and joy m heaven be increased, when all the inhabitants of the world shall be to Christ, and the church of Christ shall fill the earth, and appear in the beauty of ! Agreeable to this, the inhabitants of heaven are represented as greatly rejoicing in the prosperity of the church on earth, and the overthrow of all her enemies. “Rejoice over her, thou heaven, and ye holy apostles and prophets; for God bath avenged you on her. And I heard a great voice of much people in heaven, saying, Hallelujah: salvation, and glory, and honour, and power unto the Lord our God; for he hath judged the great whore, kc. Let us be glad and rejoice, and give honour to him; tor the marriage of the Lamb is come, and his wife hath made herself ready.”—Surely none will desire to leave that place of knowledge, light and joy, and come and be confined in the body in this world, which will be darkness, and solitary, compared with that: Such a change of place could be no privilege or reward: but rather a calamity. Therefore, it is not to be believed, unless it be plainly, and in express words revealed; which, it is presumed, it is not. This leads to another observation.

6. There is nothing expressly said of the resurrection of the body in this passage. The Apostle John saw the souls of them which were beheaded for the witness of Jesus, &c. and they lived and reigned with Christ. The resurrection of the body, is no where expressed in scripture, by the soul’s living. And as there is nothing said of the body, and he only saw their souls to live, this does not appear to be a proper expression, to denote the resurrection of the body, and their living in that. This therefore does not seem to be the natural meaning of the words; and certainly is not the necessary meaning. We are therefore warranted to look for another meaning. and to acquiesce in it, if one can be found, which is more easy and natural, and more agreeable to the whole passage, and to the scripture in general. Therefore,

7. The most easy and probable meaning is, that the souls of the martyrs, and all the faithful followers of Christ, who have lived in the world, and have died before the Millennium shall commence, shall revive and live again, in their successors, who shall rise up in the same spirit, and in the same character, in which they lived and died; and in the and flourishing of that cause which they espoused, and spent their lives in promoting it, which cause shall appear to be almost lost and dead, previous to the introduction of that glorious day. This is therefore a spiritual resurrection, by which all the inhabitants of the world will be made spiritually alive, where spiritual death before had reigned; and they shall appear in the spirit and power of those martyrs and holy men, who had before lived in the world, and who shall live again, in these their successors, and in the of their cause, and in the resurrection of the church, front the very low state, in which it had been before the Millennium, to a state of great prosperity and glory.

This is agreeable to the way of representing things in scripture, in other instances. John the Baptist was Elijah, because he rose in the spirit of Elijah, and promoted the same cause in which Elijah lived and died; and Elijah revived and lived in John the Baptist, because he went before Christ, in the spirit and power of Elijah. Therefore Christ says of John, “This is Elijah who was to come.”

It is also to be observed, that the and restoration of the church to a state of prosperity, from a dark, low state, is represented by a resurrection to life, or as life from the dead. “Thy dead men shall live, together with my dead body shall they arise; awake and sing, ye that dwell in the dust; for thy dew is as the dew of herbs, and the earth shall cast out the dead.” In the thirty seventh chapter of Ezekiel, this is represented by bringing dry bones to life; and from them, raising up a very great army. This is a metaphorical or figurative resurrection. “Then he said unto me, son of man, these bones are the whole house of Israel: Behold, they say our bones are dried, and our hope is lost; we are cut off for our parts. Therefore, prophecy and say unto them, Thus saith the Lord God, Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel.” The apostle Paul, speaking of the of the Jews to Christ, at the Millennium, says it shall be as “life from the dead.”

In the Millennium, there will be a spiritual resurrection, a Resurrection of the souls of the whole church on earth, and in heaven. All nations will be , and the world will be filled with spiritual life, as it never was before; and this will be a general resurrection of the souls of men. This was represented in the returning prodigal. The father says, “This my son was dead, and is alive.” And the apostle Paul speaks of christians as raised from the dead to life. “But God, who is rich in mercy, for the great love wherewith he loved us, even when we were dead in sins, hath us together with Christ.” “If ye then be risen with Christ.” And this will be a most remarkable resurrection of the church on earth from a low, dark, afflicted state, to a state of great life and joy. It will be multiplied to an exceeding great army, which will cover the face of the earth. And heaven will in a sense and degree come down to earth; the spirit of the martyrs, and of all the just made perfect, will now revive and appear on earth, in their numerous successors, and the joy of those in heaven will be greatly increased.

This is the first resurrection, in which all they who have a part are blessed and holy. “Blessed and holy is he who hath part in the first resurrection: On such the second death hath no power.” It is implied that they only are blessed and holy, who share in this resurrection; and therefore that all the in heaven and earth, who are blessed and holy, are the subjects of it, or have part in it. All who have been or shall be raised from death to spiritual life, have by this, a part in this first resurrection; and they, and they only, shall escape the second death. This is a farther evidence that this first resurrection is a spiritual resurrection, a resurrection of the soul; for if it were a literal resurrection of the body, no one would think it would include all the happy and holy, all that shall be saved. The second resurrection is to be the resurrection of the body, in which all shall have part, both the holy and the unholy, the blessed and the miserable; which is to take place after the first resurrection is over, and the Millennium is ended, and after the rise and destruction of Gog and Magog; when the day of judgment shall come on, of which there is an account in the latter part of this chapter. “And I saw the dead, small and great, stand before God. And the sea gave up the dead which were in it: And death and hell delivered up the dead which were in them: And they were judged every man according to their works.” “But the rest of the dead lived not again until the thousand years were finished.” The rest of the dead, are all the dead which have no part in the first resurrection; that is, are not holy, and partakers of spiritual life. This includes all the wicked who shall have lived, and shall die before the Millennium, the last of which will be slain, and swept off the earth previous to the Millennium, and in order to introduce it, of which there is a representation in the words immediately preceding the passage under consideration. “And the rest were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth, and all the fowls were filled with their flesh,” In our translation, it is the remnant. It is the same word in the original Ὀι λοιποὶ, which is translated the rest, in the words transcribed above; and the latter seem to have reference to the former. The rest of the dead are the wicked dead, in opposition to the righteous, who lived again in their successors, who take possession of the earth, and reign; and in the and prosperity of their cause, and the kingdom of which they are members. During this thousand years, the rest of the dead, all the antichristian party, and the wicked enemies of Christ, who lived and died in the cause of Satan, do not live again: They will have no successors on earth, who shall rise in their spirit, and espouse and promote their cause; but this will be wholly run down and lost, till the thousand years shall be ended: And then they shall live again a short time in their successors, Gog and Magog, who shall arise in their spirit and cause, and increase and prevail, while Satan is loosed again for a little season. This is implied in the words, “But the rest of the dead lived not again, until the thousand years were finished.” It is supposed that they will live again then, which must be during the time in which Satan shall be loosed; for the general resurrection of the bodies will not be till this is ended. These dead will live then, just as the souls of the martyrs, and all the faithful followers of Christ, who had died, will live in the Millennium.