Chapter XXIII: Part 23

Here we shall take occasion to consider what is advanced, by several, concerning Christ’s reigning _a thousand years_ on earth, which, they suppose, will intervene between the present administration of the affairs of his kingdom, and the saints reigning with him in heaven for ever. This opinion has not only the countenance of many ancient writers, who have defended it, but it seems to be founded on several scriptures; so that we shall be led, in considering this subject, rather to enquire into the true sense of those scriptures, that speak of Christ’s reigning on earth, than to deny that he will, in any sense, reign therein, in a way circumstantially different from that in which he now administers the affairs of his kingdom. And here we shall consider what is advanced, by some, concerning this matter, who assert many things relating thereunto, which stand in need of stronger arguments to defend them, than have hitherto been brought; and then we shall consider how far we have ground, from scripture, to say, that Christ shall reign here on earth, and all his saints that shall live therein, with him, and what we may conclude to be the true sense of those scriptures that are brought in defence of Christ’s personal reign.

The opinions of those that treat on this subject, are so different, that to speak distinctly to them all, would be too great a diversion from my general design: and this also renders it more difficult, to lay down the state of the question in a few words. However, I shall briefly attempt this; and, that we may proceed with greater clearness, shall consider what is asserted, by several writers, concerning Christ’s personal reign on earth, which shall be in the latter end of the world, and is to continue, from the time that it commences, _a thousand years_.

(1.) Some have supposed, that this _thousand years’_ reign includes in it the whole compass of time, in which Christ shall judge the world. This is called, indeed, in scripture, _a day_; but it cannot reasonably be supposed that it shall take up no more than the space of twenty-four hours; and therefore they suppose, that it shall contain the space of _a thousand years_, which they found partly on that scripture, in Psal. xc. 4. _A thousand years in thy sight are but as yesterday when it is past_; and more especially on the apostle’s words, in 2 Pet. iii. 8. _One day is with the Lord as a thousand years, and a thousand years as one day_; and this they apply, in particular to the day of judgment, which is spoken of in the verse immediately foregoing; and, since we have ground to conclude that this shall be done on earth, and also, that, when Christ judges the world, it may be truly said, he exercises his Kingly office in a most glorious manner; therefore they conclude, from hence, that this thousand years’ reign includes in it all the time that he will take up in judging the world: but, even in this matter, all do not agree in their sentiments; for some think, that, in this judicial process, none are to be judged but the saints, who, being acquitted by him, are said to reign with him; and, in order hereunto, that they shall be raised from the dead, which they suppose to be meant by the _first resurrection_, and that the rest shall not be raised till the thousand years are finished, Rev. xx. 5. But this seems not agreeable to the account we have elsewhere, in scripture, of Christ’s raising the dead, coming to judgment, and determining the state, both of the righteous and wicked, as what is to be done in or near the same time, each of these being distinct branches of the same solemnity. And that which makes this opinion still more improbable, is, because in the same scripture in which we have an account of this thousand years’ reign, it immediately follows, that, when these years shall be expired, Satan will be loosed out of his prison, and suffered _to deceive the nations_; and then we read of other enemies which the church shall have, concerning whom it is said, that _they shall be gathered together to battle_; and it is farther said, that they went _up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city_; and all this is to be done between the end of the _thousand years reign_ and the general judgment, when _the dead, small and great, shall be raised, the books opened, and all judged out of those things that are written therein, according to their works_; therefore this opinion concerning the thousand years’ reign, including in it the time in which Christ shall appear, in this lower world, to judge his saints, does not seem to be the sense of that scripture on which this opinion is supposed to be founded, Rev. xx. 12.

(2.) The more common opinion, which is defended by several ancient and modern Chiliasts, or Millenaries, as they are generally called, is, that our Lord Jesus Christ shall, some time in the last days, before he comes to the final judgment, appear in this lower world, in his human nature, and dwell and reign among the inhabitants thereof, in such a way, as may render it a kind of middle state between that which the church is now in, and heaven; more glorious than the former, and yet very much inferior to the latter. And here they suppose,

_1st_, That there are several things which shall go immediately before it, as tending to usher in the glory of that kingdom, to wit, the conversion of the Jews, which is to be effected at once. And, in order hereunto, some conclude that the dispensation of miracles shall be revived; which they argue from hence, in that all the remarkable changes that have formerly been made in the affairs of the church, have been introduced by miracles; and the Jews, more than any other nation in the world, have been desirous of a conviction by such a method as this.

Moreover, it is also supposed, that, at the same time, those scriptures that foretel a greater fulness of the Gentiles, or the conversion of many, who still remain in the darkness of heathenism, shall have their accomplishment in an eminent degree; and this shall also proceed from, and be attended with a greater degree of the effusion of the Spirit, and the consequence hereof will be a more glorious light shining throughout the world, than has ever done; and that these two, the Jews and Gentiles, shall be both joined together, in one body, under Christ, their visible and glorious Head.

Moreover, some suppose, that Jerusalem, and the countries round about it, shall be the principal seat of this kingdom, to which these new converts shall repair; so that, as there the glorious scene of the gospel was first opened, in that part of the earth, the glory of Christ’s personal reign shall begin. Others, to this, add, that, at this time, the temple at Jerusalem shall be built, which shall far exceed that which was built by Solomon, in glory; and that the _New Jerusalem_ shall be also _built_ and adorned in a magnificent way, agreeable to what is said of it in scripture, Rev. xxi. which they understand in a literal sense. In this I must take leave to differ from them, though not in what was but now hinted, concerning the conversion of the Jews, and the fulness of the Gentiles going before it.

_2dly_, Though some suppose that the general conflagration, spoken of by the apostle Peter, 2 Pet. iii. 7, 13. shall be after this thousand years reign, which is certainly the more probable opinion; yet others have concluded, that it shall be before it and that _the new earth, wherein dwelleth righteousness_, which believers _according to God’s promise look for_, shall arise out of the ruins of the old. Thus a late writer says,[194] who advances many things concerning the ante-diluvian world, as well as this new one, with an elegancy of style, that is very entertaining, and, in many instances, runs counter to the sentiments of all that went before him, than which a more ingenious romance is hardly extant: but since, for the most part, he brings in scripture to give countenance to what he advances, and lays down a peculiar scheme concerning this Millennium, I cannot wholly pass it over. He supposes, that the reign of Christ, on earth, shall be ushered in by a general conflagration, in which all the inhabitants thereof must necessarily be consumed, and the world reduced into a second chaos by fire; and, as his master De Cartes describes the form of the world when first created, and how the various particles of matter were disposed, in order to its being brought to that perfection to which it arrived afterwards, so he describes the form to which the world shall be framed; which, when done, being at a loss to find out inhabitants for it, he supposes that the dead shall be raised; to which he applies what is said in scripture concerning the _first resurrection_, and then this thousand years reign begins: but he is more at a loss, as might easily be supposed, to account for Gog and Magog, the enemies of the church, which shall give it great disturbance at the close thereof; and, since he cannot easily suppose them to be raised from the dead for this end, he fancies that they shall spring out of the earth; which so much embarrasses his scheme, that, whatsoever scriptures he brings in defence of it, it must be supposed by impartial judges, to be attended with the greatest absurdities.

_3dly_, There are others, who suppose that the general conflagration shall not be till the end of the thousand years reign; nevertheless they conclude, that the dead shall be raised, and more particularly those who are designed to reign with Christ. And, with respect to this, the sentiments of persons are somewhat different, inasmuch as some suppose that none shall be raised, at this time, but those who have suffered martyrdom for Christ’s sake; and that this is the meaning of that expression, _I saw the souls of them that were beheaded for the witness of Jesus, and the word of God, and they lived and reigned a thousand years_, Rev. xx. 4. Others suppose, that because many, who have not suffered death for Christ’s sake, have, in other respects, passed through an equal number of persecutions and reproaches in life, and were ready to suffer martyrdom, had they been called to it, these are not excluded; and therefore that all the saints shall be raised from the dead, as the apostle says, _The dead in Christ shall rise first_, 1 Thess. iv. 16. that is, a thousand years before the wicked; and that this is intended by what is styled the _first resurrection_; they shall rise, not to be received immediately into heaven, but shall be first openly acknowledged, and acquitted by Christ, the Judge of all, and then reign with him on earth, throughout the whole period of time.

_4thly_, Others suppose, that, during this thousand years’ reign, the public ordinances of God’s worship, namely, the preaching of the word, and the administration of the sacraments, and the present order and discipline of churches, shall entirely cease; to which they accommodate the sense of some scriptures, to wit, that in which it is said, concerning the New Jerusalem, that _there was no temple therein_ that _the city had no need of the sun, nor of the moon to shine in it_, Rev. xxi. 22, 23. and elsewhere, when the apostle says, that the church, in celebrating the Lord’s Supper, was to to _shew forth the Lord’s death till he come_, 1 Cor. xi. 26. they suppose that the meaning is, that they were to do this till he shall come to reign on earth, and no longer.

_5thly_, There are some who entertain very carnal notions of the saints reigning with Christ, inconsistent with perfect holiness; and speak of pleasures, which they shall then enjoy, that are more agreeable to Mahomet’s paradise, than the life of saints, admitted to such privileges, which they suppose them to be partakers of. And some proceed yet farther in their wild and ungrounded fancies, when they think that a small number of the wicked shall be left in the world, to be, as it were, slaves to them; all which are inconsistent with the spirituality of Christ’s kingdom. Such extremes as these, many, who, have defended Christ’s personal reign on earth, have unwarily run into; among whom there are some ancient writers, who have led the way to others, who speak of it as the generally received opinion of the fathers in the three first centuries[195]; but these are not much to be depended on, as to the sense they give of scripture, any more than those who have lived in latter ages, especially in those things which they advance, that seem to be inconsistent with the spirituality of Christ’s kingdom: But if this account, which they give of it, appear to be contrary thereunto, what they farther say concerning it, and others, who improve upon their scheme, is much more remote from it, when they speak of the building of Jerusalem, and that being the principal seat of Christ’s reign; and of several things relating to it, which are of such a nature, and contain so great a reproach on Christ’s kingdom, that I forbear to mention them; and there are very few who will think them consistent with the character of saints. This gave disgust to Augustin, who, at first, adhered to this opinion, but afterwards was justly prejudiced against it[196].

Thus we have given a brief account of the different sentiments of many, who treat in their writings of Christ’s personal reign, of which some are maintained by persons of great worth and judgment, and seem more agreeable to the sense of those scriptures, that are brought to defend them, than others; these ought to be farther considered, that it may appear whether they are just or no. As for those, which can hardly be called any other than romantic, and have little more to support them, than the ungrounded conjecture of those who advance them, and are so far from agreeing with the general scope and design of scripture, that they contain a reflection on the methods of Christ’s government, rather than an expedient to advance it; these carry in themselves their own confutation, and nothing farther need be said in opposition to them.

Before we proceed to consider how far Christ’s reign on earth may be defended, and in what other respects several things, which are asserted, relating to some circumstances, that they suppose, will attend it, do not seem to be sufficiently founded on scripture, we shall take leave to premise some things, in general, relating to the method in which this subject ought to be managed.

1. So far as the scripture plainly gives countenance to this doctrine in general, _viz._ that the administration of Christ’s government in this lower world, shall be attended with great glory, and shall abundantly tend to the advantage of his church, this is a subject of too great importance to be passed over with neglect, as though we had no manner of concern therein, or it were a matter of mere speculation; for certainly all scripture is written for our learning, and ought to be studied and improved by us, to the glory of God, and our own edification. And as for those texts that speak of Christ’s government, as exercised in this world, they contain matters in them not only awful and sublime, but our having just ideas thereof, will be a direction to our faith, when we pray for the further advancement of Christ’s kingdom, as we are bound daily to do.

2. We must take heed that we do not give too great scope to our fancy, by framing imaginary schemes of our own, and then bringing in scripture, not without some violence offered to the sense thereof, to give countenance to them; nor ought we to acquiesce in such a sense of scripture, brought to support this doctrine, as is evidently contrary to other scriptures or to the nature and spirituality of Christ’s government.

3. We must take it for granted, that some of those scriptures, which relate to this matter, are hard to be understood, and therefore a humble modesty becomes us, in treating on this subject, rather than to censure those who differ from us, as though they were departed from that faith, which is founded on the most obvious and plain sense of scripture, especially if they maintain nothing that is derogatory to the glory of Christ; which rule we shall endeavour to observe, in what remains to be considered on this subject. And since most allow that there is a sense, in which Christ’s kingdom shall be attended with greater circumstances of glory than it is at present, we shall proceed to shew,

(1.) How Christ’s kingdom shall be advanced, in this lower world, beyond what it is at present, and that in such a way as agrees very well with the sense of several scriptures relating thereunto, without giving into some extremes, which many have done, who have plead for Christ’s personal reign on earth, in such a way, in which it cannot easily be defended. We freely own, as what we think agreeable to scripture,

_1st_, That, as Christ has, in all ages, displayed his glory, as King of the Church, as has been before observed; so we have ground to conclude, from scripture, that the administration of his government in this world, before his coming to judgment, will be attended with greater magnificence, more visible marks of glory, and various occurrences of providence, that shall tend to the welfare and happiness of his church, in a greater degree, than has hitherto been beheld, or experienced by it, since it was first planted by the apostles, after his ascension into heaven; which we think to be the sense in general, of those scriptures, both in the Old and New Testament, which speak of the latter-day glory. Some of the prophets seem to look farther than the first preaching of the gospel, and the glorious display of Christ’s government that attended it, which was, in part, an accomplishment of some of their predictions relating hereunto, inasmuch as there are some expressions, which they make use of, that seem as yet not to have had their accomplishment: Thus the prophet Isaiah, when he speaks of _the glory of the Lord as arising_, and being _seen upon the_ church, and _the Gentiles coming to this light, and kings to the brightness_ thereof. Isa. lx. 1. _& seq._ and many other things to the same purpose, which denote the glorious privileges that the gospel-church should enjoy: Though this, in a spiritual sense, may, in a great measure, be supposed to be already accomplished; yet there are other things, which he fortels concerning it, which do not yet appear to have had their accomplishment: as when he says, that _thy gates shall be open continually; they shall not be shut day nor night_, ver. 11. And the same mode of speaking is used, concerning the New Jerusalem, in Rev. xxi. 25. as denoting the church’s being perfectly free from all those afflictive dispensations of providence, which would tend to hinder the preaching and success of the gospel; and that _violence should be no more heard in thy land, wasting nor destruction in thy borders_, ver. 18. by which he intends the church’s perfect freedom from all persecution; and that _the sun shall be no more thy light by day, neither for brightness shall the moon give light unto thee; but the Lord shall be unto thee an everlasting light, and thy God thy glory_. Ver. 18, 19. This is so far from having been yet accomplished, that it seems to refer to the same thing, that is mentioned concerning the New Jerusalem, Rev. xxi. 23. and almost expressed in the same words, which, if it be not a metaphorical description of the heavenly state, has a peculiar reference to the latter-day glory; and, when the prophet farther adds, that _thy people shall be all righteous_, as denoting that holiness shall almost universally obtain in the world, as much as iniquity has abounded in it, this does not appear to have been yet accomplished.

Again, when the prophet Micah speaks of _the Mountain of the Lord_, being _established in the top of the mountains, and exalted above the hills_, and that _people should flow unto it_, Micah iv. 1. though this, and some other things that he there mentions, may refer to the first preaching of the gospel, and success thereof; yet what he farther adds, that _they shall beat their swords into plowshares, and their spears into pruning-hooks; and nation shall not lift up a sword against nation, neither shall they learn war any more; but they shall sit every man under his vine, and under his fig-tree, and none shall make them afraid_, ver. 3, 4. This prophecy, so far as it may be taken otherwise than in a spiritual sense, seems to imply a greater degree of peace and tranquility than the gospel-church has hitherto enjoyed; therefore when he says, that _this shall be in the last days_, ver. 1. we have reason to conclude, that he does not mean barely the last, or gospel dispensation, which commenced on our Saviour’s ascension into heaven, but the last period thereof, _viz._ that time which we are now considering.

As to the account we have hereof in the New Testament, especially in many places in the book of the Revelation, that speak of _the kingdoms of the world becoming the kingdoms of our Lord, and of his Christ_, and of his _taking to himself his great power and reigning_, Rev. xi. 15, 17. and what is spoken concerning the thousand years reign, chap. v. 20. whatever be the sense hereof, as to some circumstances of glory that shall attend this administration of the affairs of his kingdom, it certainly has not yet had its accomplishment, and therefore leads us to expect that it shall be attended with greater degrees of glory redounding to himself, which we call the latter-day glory.

_2dly_, Many privileges will redound to the church hereby; for as Christ is said to reign on earth, so the saints are represented as reigning with him, as they say, _Thou hast made us unto our God kings and priests, and we shall reign on the earth_, Rev. v. 10. and elsewhere, when the apostle speaks of Christ’s reigning _a thousand years_, adds, that _they shall reign with him_, Rev. xx. 6. which cannot be taken in any other sense than for a spiritual reign, agreeable to Christ’s kingdom, which is not of this world; therefore,

_3dly_, We have, from hence, sufficient ground to conclude, that when these prophecies shall have their accomplishment, the interest of Christ shall be the prevailing interest in the world, which it has never yet been in all respects, so that godliness shall be as much valued and esteemed, as it has been decried, and as universally; and it shall be reckoned as great an honour to be a Christian, as it has, in the most degenerate age of the church, been matter of reproach. And to this we may add, that the church shall have a perfect freedom from persecution in all parts of the world; and a greater glory shall be put on the ordinances, and more success attend them, than has hitherto been experienced. In short there shall be, as it were, an universal spread of religion and holiness to the Lord, throughout the world.

_4thly_, When this glorious dispensation shall commence, we have sufficient ground to conclude, that, the Anti-christian powers having been wholly subdued, the Jews shall be converted. This may be inferred from the order in which this is foretold, in the book of the Revelation, in which the fall and utter ruin of Babylon is predicted, in chap. xviii. And, after this, we read in chap. xix. of the _marriage of the Lamb being come; and his wife, as having made herself ready_; and others who are styled _blessed, are called to the marriage-supper_, in ver. 7, 9. This, as an ingenious and learned writer observes[197], seems to be a prediction of the call of the Jews, and of the saints of the faithful, namely, the gospel church, who were converted before this time, being made partakers of the spiritual privileges of Christ’s kingdom, together with them, and so invited to the _marriage-supper_; accordingly, by the _Lamb’s wife_, is intended the converted Jews, who are considered as espoused to him; and inasmuch as _their being ignorant of God’s righteousness, and going about to establish a righteousness of their own, and not submitting themselves to the righteousness of God_, Rom. x. 3. occasioned their being rejected; so, when they are converted, and these new espousals are celebrated, it is particularly observed, that this righteousness shall be their greatest glory, the robe that they shall be adorned with; so that when this bride is said to have made herself ready, it follows, in Rev. xix. 8. _To her was granted, that she should be arrayed in fine linen, clean and white; for the fine linnen is the righteousness of the saints_. This prophecy, being placed immediately before the account of the _thousand years’ reign_, in chap. xx. gives ground to conclude, that it shall be before it, or an introduction to it.

_Object._ I am sensible there are some who question whether those prophecies, especially such as are found in the Old Testament, that foretell the conversion of the Jews, had not their full accomplishment in the beginning of the gospel-state, when many churches were gathered out of the Jews, and some of the apostles were sent to exercise their ministry in those parts of the world, where the greatest number of them resided, upon which account Peter is called the apostle of the Jews; for _God wrought effectually in him to the apostleship of the circumcision_, Gal. ii. 8. and he, together with James and John, direct their inspired epistles to them in particular.

_Answ._ But to this it may be replied, that there are some scriptures, in the New Testament, relating to this matter, which do not seem, as yet, to have been accomplished, but respect this glorious dispensation, in which there shall be, as it were, an universal conversion of them in the latter day; particularly what the apostle says, _If the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?_ Rom. xi. 15. And he adds, _I would not, brethren, that ye should be ignorant of this mystery, that blindness in part is happened to Israel, until the fulness of the Gentiles be brought in, and then all Israel shall be saved_, ver. 25, 26. This seems, as yet, not to have been accomplished; and as for those scriptures, in the Old Testament, that predict many things in favour of the Jewish nation; though I will not deny that many of them had their accomplishment, either in their return from the Babylonish captivity, or in those that were converted in the beginning of the gospel-dispensation, yet I cannot think that they all had; for the prophet Hosea seems to foretell some things that are yet to come, when he speaks of them, as being _many days without a king, without a prince, without a sacrifice, and without an image, and without an ephod, and without teraphim_, Hos. iii. 4. which seems to point at the condition in which they now are; and he adds, in the following words, _Afterwards the children of Israel shall seek the Lord their God, and David their king_, to wit, Christ, _and shall fear the Lord and his goodness in the latter days_; which seems to intend their conversion, which is yet expected.

Thus far our faith, as to this matter, may be said to be built on the foundation of the apostles and prophets: but, if we pretend to determine the way, and manner in which this shall be done, we must have recourse to uncertain conjectures, instead of solid arguments. That learned writer whom I have before mentioned,[198] gives his opinion about it, which I will not pretend to disprove, though, indeed the ingenuity thereof is more to be valued than its convincing evidence. He supposes it shall be somewhat like the conversion of the apostle Paul, by Christ’s appearing with a glorious light on earth, and then retiring to heaven again: but the accommodating one particular circumstance of providence, (in which Christ seems to have another end to answer, namely, that Paul might be qualified for the apostleship by this extraordinary sight of him) to this matter, as an argument of the Jews being converted in such a manner, proves nothing at all; therefore the best way is to leave this among the secrets which belong not to us to enquire after.[199] Thus concerning the conversion of the Jews, as what is expected to go immediately before those glorious times that we are speaking of. And to this we may add,

_5thly_, That there shall be a greater spread of the gospel through the dark parts of the earth; and so that scripture, which was but now referred to, concerning the _Gentiles coming to the light_ of this glorious morning, or _the forces of the Gentiles coming_ unto the church, Isa. lx. 3, 5. shall have a fuller accomplishment than hitherto it has had; as also another scripture in which the prophet says, that _the earth shall be full of the knowledge of the Lord, as the waters cover the sea_, ch. xi. 9. We will not deny but that this had, in part, an accomplishment, when the gospel was first preached by the apostles; and, indeed, the prophet intimates, that these things shall come to pass when _a rod shall come out of the stem of Jesse_, ver. 1. that is, after Christ’s incarnation, who was of the seed of David, according to the flesh. Therefore I cannot but think that those words, _In that day_, which we often meet with in scripture, ver. 10, 11. signify the whole gospel-dispensation, from the beginning thereof to its consummation, in Christ’s coming to judgment; and then we may look for some things, which the prophet here foretells, as what should come to pass in one part thereof, and other things in another. And as to what respects the knowledge of Christ being so extensive, as that it is said to _cover the earth_; or Christ’s being elsewhere said to be a _light to the Gentiles_, though it denote the first success of the gospel in the conversion of the Gentiles, it does not argue, that such-like texts shall not have a farther accomplishment when those other things shall come to pass, which the prophet mentions in the foregoing verses, under the metaphor of the _wolf dwelling with the lamb_, &c. and other things, which relate to a more peaceable state of the church, than it has hitherto experienced. And it seems sufficiently evident, that, when this happy time shall come, the interest of Christ shall be the prevailing interest in the world, and the glory of his kingdom shall be more eminently displayed, than, at present, it is. In these respects, we are far from denying the reign of Christ in this lower world, for we think it plainly contained in scripture; nevertheless,

(2.) There are several things in their scheme, which we do not think sufficiently founded in scripture. As,

_First_, We cannot see sufficient reason to conclude that Christ shall appear visibly, or, as they call it, _personally_, in his human nature, on earth, when he is said eminently to reign therein. If they intended nothing else by Christ’s appearing visibly, or personally, but his farther evincing his Mediatorial glory, in the effects of his power and grace, which his church shall experience, as it does now, though in a less degree; or if they should say, that some greater circumstances of glory will then attend it, this would not be, in the least, denied: but more than this we cannot allow of, for the following reasons:

_1st_, Because the presence of Christ’s human nature, here on earth, would not contribute so much to the church’s spiritual edification and happiness, as his presence, by the powerful influence of his Holy Spirit, would do. This is sufficiently evident; for when he dwelt on earth, immediately after his incarnation, his ministry was not attended with that success that might have been expected; which gave him occasion to complain, as the prophet represents him speaking to this purpose, _I have laboured in vain, I have spent my strength for nought_, Israel is _not gathered_; and, upon this, he is, as it were, comforted with the thought, that, notwithstanding, he should _be glorious in the eyes of the Lord_, that is, accepted of, and afterwards glorified by him, and that he _should be given for a light to the Gentiles_, Isa. xlix. 4-6. that is, that the gospel should be preached to all nations, and that then greater success should attend it. Now this is owing to Christ’s presence by his Spirit; therefore, if that be poured forth in a more plentiful degree on his church it will contribute more to the increase of its graces, and spiritual comforts, than his presence, in his human nature, could do without it; and therefore it cannot be argued, that Christ’s presence, in such a way, is absolutely necessary to the flourishing state of the church, to that degree, in which it is expected in the latter day. It is true, the presence of his human nature here on earth was absolutely necessary, for the impetration of redemption, or purchasing his people to himself by his death; but his presence in heaven, appearing as an Advocate for them, and, as the result thereof, sending down his Spirit, to work all grace in their souls, is, in its kind, also necessary. This our Saviour intimates to his disciples, immediately before his ascension into heaven, when he says, _It is expedient for you that I go away; for if I go not away, the Comforter will not come_, John xvi. 7. and, if there be some peculiar advantages redounding to the church, from Christ’s continuance in heaven, as well as his ascending up into it, it is not reasonable to suppose that the church’s happiness, as to their spiritual concerns, should arise so much from his coming from thence into this lower world, as it does from those continued powerful influences of the Holy Spirit, which are said to depend upon, and be the consequence of his sitting at the right hand of God in heaven.

_2dly_, If he should appear on earth in his human nature, he must either divest himself of that celestial glory, which he is clothed with therein, agreeable to the heavenly state; or else his people, with whom he is supposed to reign, must have such a change made in their nature, that their bodies must be rendered celestial, and their souls enlarged in proportion to the heavenly state, otherwise they would not be fit to converse with him, in an immediate way, by reason of the present frailty of their nature. Of this we have various instances in scripture: thus when Moses saw God’s _back-parts_, that is, some extraordinary emblematical display of his glory, God tells him, _Thou canst not see my face; for no man can see me and live_; and it follows, that while this glory passed by him, _God put him in a clift of the rock, and covered him with his hand_, Exod. xxxiii. 20-23. and assigns this as a reason, because his face should not be seen. He could not, because of the imperfection of this present state, behold the extraordinary emblematical displays of the divine glory, without the frame of nature’s being broken thereby; on which occasion Augustine says, understanding the words in this sense, Lord, let me die, that I may see thee.[200]

Moreover, when Christ appeared to the apostle Paul, at his first conversion in the glory of his human nature, _he fell to the earth, trembling and astonished_, Acts ix. 6. as not being able to converse with him; and afterwards, when the same apostle was caught up into the _third heaven_, and had a view of the glory thereof, this was greater than his frail nature could bear, and therefore he says, that _whether he was in the body, or out of the body, he could not tell_, 2 Cor. xii. 2. And John, the beloved disciple, who conversed familiarly with him, when in his humbled state, and _leaned on his breast at supper_, John xxi. 20. when he appeared to him, after his ascension, in a glorious emblematical way, says, _When I saw him, I fell at his feet, as dead_, Rev. i. 17. compared with the foregoing verses, and the apostle Paul says, _Though we have known Christ after the flesh, yet now henceforth know we him so no more_, 2 Cor. v. 16. that is, whilst we are in this world, inasmuch as we are incapable of conversing with him in his glorified human nature. This is also agreeable to what the apostle says, that _flesh and blood cannot inherit the kingdom of God_, 1 Cor. xv. 50. that is, man, in this present state, cannot enjoy those privileges which are reserved for him in heaven, which include in them a conversing with Christ, in his human nature, as well as with others, that are inhabitants of heaven.

_3dly_, If we suppose that Christ will reign personally on earth, it must be farther enquired; whether they that reign with him, during this period of time, shall die, or no? If not, that seems contrary to the fixed laws of nature, and this present state, as mortal, being opposed to a state of immortality and eternal life; but if they shall die, then they must necessarily lose one great advantage, which they now enjoy, in dying, namely, _being with Christ_, Phil. i. 23. for when they die, in some respect, they must be said to depart from Christ, and, whatever advantage the presence of the human nature of Christ is of to the inhabitants of heaven, that they must be supposed to be deprived of, whilst he is reigning on earth. These, and other things to the same purpose, are consequences of Christ’s personal reign, in his human nature, on earth; for which reason we cannot acquiesce in their opinion, who maintain it.

_Secondly_, There is another thing, that we cannot approve of, in the fore-mentioned scheme, relating to Christ’s thousand years’ reign on earth, when they assert several things concerning the conversion of the Jews, which seem contrary to the analogy of faith. We have before taken it for granted that the Jews shall be converted, when this glorious reign begins, or immediately before it: but there are several things they add to this, which, we think, they have no ground, from scripture, to do; we shall mention two.

(1.) That after the Jews are converted, they shall continue a distinct body of people, governed by their own laws, as they were before Christ’s incarnation. But we rather conclude, that they shall be joined to, and become one body with the Christian church, all marks of distinction being laid aside, and shall be _grafted into the same olive-tree_, Rom. xi. 24. that is, into Christ; and certainly the middle wall of partition, which was taken away by Christ, shall never be set up again. This seems to be intended by our Saviour’s words, _There shall be one fold, and one shepherd_, John x. 16.

(2.) Besides this, there are several other things, which they assert, concerning the Jews rebuilding the temple, at Jerusalem, and that being the principal seat of Christ’s reign, where the saints shall reside and reign with him. As for the temple, that was only designed as a place of worship, during the dispensation before Christ’s incarnation, and was, in some respects, a type of his dwelling among us in our nature; and as for the temple service, as it is now abolished, it shall continue to be so, till the end of the world; and then, what occasion is there for a temple to be built?

And as for Jerusalem’s being rebuilt, or the land of Judea’s being the principal seat of Christ’s kingdom on earth, we humbly conceive it to be an ungrounded supposition, or a mistake of the sense of some scriptures in the Old Testament, which were literally fulfilled in the building of Jerusalem, after the Babylonish captivity, and have no reference to any thing now to come. And as for the land of Canaan, though it had a glory put on it some ages before our Saviour’s incarnation, as being the scene of many wonderful dispensations of providence, in favour of that people, while they remained distinct from all other nations in the world; yet we cannot conclude that it shall be a distinct place of residence for them, when, being converted, they are joined to the Christian church: and therefore the land of Canaan will be no more accounted of, than any other part of the world; and, considering also the smallness of the place, we cannot think it sufficient to contain the great number of those, who, together with the Jews, shall be the happy subjects of Christ’s kingdom.

_Thirdly_, There is another thing, in which we cannot agree with some who treat of Christ’s reign on earth, namely, when they suppose that the saints, who are to reign with him, are to be in a sinless state, little short of the heavenly. It is true, herein they are much divided in their sentiments: but some assert, that they shall be free from all the remainders of corruption; and, indeed, their argument leads them to it, if we consider the saints as being raised from the dead, and their souls brought back from heaven, into which, when they first entered, they were perfectly freed from sin. From hence it will necessarily follow, that there will be no room for the mortification of sin, striving against it, or resisting those temptations, which we are now liable to from it: this we cannot conclude to be a privilege that any have ground to expect, while in this world; and, indeed, those graces, whereby we subdue our corruptions, or strive against temptations, are peculiarly adapted to this present state in opposition to the heavenly.

Moreover, when they say, as some do, that this reign shall be such, as that the saints shall be free from all manner of trouble, internal or external, personal or relative, at least, so long as Satan is bound, that is, to the end of these thousand years; this seems to be more than what Christ has given his people ground to expect, who tells them, that, _in the world, ye shall have_, at least some degree of _tribulation_, John xvi. 33. and that they must wait for a perfect freedom from it till they come to heaven.

_Fourthly_, We cannot think, as some do, (as has been before observed), that, during this thousand years’ reign, the preaching of the word, and the administration of the sacraments, shall cease, and all other laws and ordinances, which Christ has ordained for the gathering and building up of particular churches, for the bringing in his elect, for the propagating his name and interest in the world by these methods, shall all be discontinued, as there will be no occasion for them. This is what we think altogether ungrounded; for we cannot but suppose, that as soon as the whole number of the election of grace are brought in, and thereby the end and design of the preaching the gospel is answered; or when Christ can say, Here am I, and all that thou hast given me, he will present them to the Father, and so receive his militant church into a triumphant state in heaven. And, indeed, it seems a very weak foundation, on which this part of their scheme depends, when they say, that those texts which speak of Christ’s _being with_ his ministers _to the end of the world_, Matt. xxviii. 20. and elsewhere, that, in the Lord’s supper, his death is to be commemorated _till he come_, 1 Cor. xi. 26. relate to the coming of Christ in the Millennium, which seems a very much strained and forced sense thereof. And as for that other scripture, wherein it is said, that _the New Jerusalem had no temple, and that it had no need of the sun, nor the moon, for the glory of the Lord did lighten it, and the Lamb was the light thereof_, Rev. xxi. 23. this must not he brought to prove that the ordinances of divine worship, shall cease during this thousand years’ reign, unless they can first make it appear that the New Jerusalem has reference thereunto; whereas some think that the Holy Ghost is here describing the heavenly state, which agrees very well with its connexion with what is mentioned in the foregoing chapter; and if this be the sense thereof, the glory which the church shall then arrive to, is such as shall be after the final judgment, and consequently it is a description of the glorious state of Christ’s kingdom in heaven, rather than here on earth.

Thus having considered what we think to be the general design of those scriptures, which speak of Christ’s reigning in or over the earth, and of the happy state of the church at that time; and, on the other hand, endeavoured to prove, that several additional circumstances, which, some suppose, will attend it, are not sufficiently founded on scripture, and, in some respects, seem inconsistent with the spirituality of Christ’s kingdom, and, with the ground we have to expect, that the present mode of administration, and the laws and ordinances thereof, shall continue as long as the world endures: we shall now consider the sense they give of some scriptures, on which the main stress of their argument depends, together with the inconclusiveness of their way of reasoning from them, and also in what sense we apprehend those scriptures are to be understood.

1. As to what concerns the _first resurrection_, which they found on that scripture in Rev. xx. 6. _Blessed and holy is he that hath a part in the first resurrection, on such the second death shall have no power, but they shall be priests of God, and of Christ, and shall reign with him a thousand years_: a learned and judicious writer[201] supposes, that the first resurrection shall be only of the martyrs, and that it is to be taken in a literal sense, and that this shall open the scene of Christ’s thousand years’ reign, and that the second resurrection shall be at the close thereof, in which the whole world shall be raised from the dead, and then follows the final judgment: but he differs from many of the ancient and modern Chiliasts, in that he says, he dares not so much as imagine that Christ shall visibly converse with men on earth; for his kingdom ever hath been, and shall be, a kingdom, which is of such a nature, that his throne and kingly residence is in heaven; and though the deceased martyrs shall re-assume their bodies, and reign, yet it shall be in heaven; whereas the saints, who shall be then living, and have not worshipped the beast, nor his image, nor received his mark, these shall reign on earth; for he supposes, that scripture, that relates to this matter, to contain a vision of two distinct things, namely, one respecting those that _were beheaded for the witness of Jesus_, and these lived and reigned with Christ, but not on earth; the other respecting those, who, though they had not suffered, had _not worshipped the beast nor his image_. These also reigned during this thousand years, not in heaven, but on earth. These are considered, as in their way to heaven; the other, as received into the heavenly country, as a peculiar prerogative conferred upon them, as the reward of their martyrdom; and this first resurrection he supposes to be against no article of faith, but may be as well defended, in the literal sense thereof, as the resurrection we read of in Matt. xxvii. 52, 53. in which it is said, that _the graves were opened, and many bodies of the saints, which slept, arose, and came out of their graves, after Christ’s resurrection_; and, with a becoming modesty, he cites Augustin’s words to this purpose,[202] that if nothing more were intended hereby, but that the delights of this kingdom were spiritual, the opinion would be tolerable, and that that father was once of that judgment. Thus he says as much as can be said in defence of this opinion; and nothing is wanting to support his argument, but sufficient evidence, that the text must necessarily be taken in a literal sense.

But when others proceed much farther, and conclude that Christ shall appear visibly on earth, and that the design of the first resurrection is, that they, who shall be raised from the dead, should live here on earth; this we see far less reason to conclude to be the sense of those words, and accordingly shall take leave to consider what may be said in opposition to it.

Therefore, if they shall be raised, their bodies must either be corruptible and mortal, or incorruptible and immortal; to suppose that they shall be raised corruptible and mortal, and consequently liable to the other infirmities of life, is to suppose their resurrection to be of the same kind with that of Lazarus, and others that were raised by our Saviour: but this is so disagreeable to the character of saints, raised from the dead to reign with Christ, that it is not generally asserted by those who treat on this subject. Therefore they must be raised incorruptible and immortal; and, if so, it will follow from hence, that this world will not be a place fit for their abode; for they shall be raised with celestial bodies, and so fitted to inhabit the heavenly mansions; neither will those accommodations, which this earth affords, the food it produces, or those other conveniences which we enjoy therein, by the blessing of providence, be agreeable to persons who are raised up in a state of perfection, as they must be supposed to be, or, as the apostle styles it, _raised in glory_. And, since they are appointed to live and converse with men in this lower world, I cannot see how there can be any conversation between them and others, who continue to live in this world, not, like them raised from the dead, but retaining their present mortal frame. If _their vile bodies_, as the apostle speaks concerning the bodies of the saints, when raised from the dead, _shall be fashioned like unto Christ’s glorious body_, Phil. iii. 12. how can weak frail creatures intimately converse with them? And if it be said, that they shall not be raised with such a glory, but that this shall be deferred till they are translated to heaven, as was true with respect to our Saviour’s human nature, after his resurrection; though this be possible, yet it seems not agreeable to the account we have of the circumstances of glory, with which the saints shall be raised from the dead.

But that which seems to make this opinion more improbable, is, that it is inconsistent with that state of blessedness, into which they have been once admitted, namely, in their souls, wherein they have been in the immediate vision and fruition of God; as travellers arrived to their journey’s end, and wanting nothing to complete their blessedness but their resurrection; and, now they are supposed to be raised from the dead; yet their blessedness is diminished, by their being appointed to live in this lower world, and, as we may say to leave that better country, in which they have been, to re-assume the character and condition of pilgrims and sojourners upon earth.

To this it will be objected, that we may as reasonably suppose, that these saints shall be raised in circumstances, fit to converse with the rest of the world, as any that have been raised from the dead have formerly been. I cannot deny but that this is possible; but yet it does not seem probable, inasmuch as they shall not be raised from the dead for the same end and design that others have been, that the power of God might be illustrated, or some contested truth confirmed by this miracle; but that some special honour, or privilege, might be conferred on them, as the reward of their former sufferings: but this is disagreeable to their being raised in such a state, as that their happiness is thereby diminished.