Section 2
III.
Christ personal reign on earth will
be a thousand years at least.
I call it personal, to
distinguish it from that proxical dominion which he hath exercised on earth
since he quitted it, and retired to heaven. And I have added at least a
thousand years because he will-.not quit the earth, nor resign his delegation
till after the last judgment; and the presentation of all the saints before
God, with a " Behold I, and the children ". Which thou hast given
me!" (Heb. xi. 13). Then his
mediatorial. kingdom and reign will cease; and he and they be subject to the
father till the new earth be prepaid for another kind of reign.
IV: Christ' s kingdom
on earth will be universal.
No people or
state will be left out. And herein
it will exceed the Roman, Grecian, Persian or Babylonian monarchies, which also
laid claim to universality; for Christ will ''reign from sea to sea, and
From the river to the
ends of the earth" (Zech. ix. io). ' The kingdoms of the world shall
become " the kingdoms of Christ." (Rev. xi, 15). "All kings shall fall
down before him, and all nations shall sever him." (Psalm. Xxx): surely David
had in his eye that son, who was also his Lord; for to his son Solomon the
above text is by no means applicable. See Dan. viii.
V.
That spot of earth which. Christ will
make the seat of his governments Mount Zion, in Jerusalem.
Jerusalem
and the temple will be rebuilt, as we shall prove by and by and that temple
will be the house of Christ kingdom.
A prophet and an angel allure us that the above doctrine is true,
"He will reign in Mount Zion and in Jerusalem before his ancients
gloriously, faith a prophet, (Isreal. xxiv.23); and that he means what we mean
evident from the New Testament, where the words are quoted, and applied to this
very subject. Gabriel adds his
suffrage thus, God will give
him the throne of his
father David, and he shall reign over the house of Jacob for ever." (Luke
i, 32,33): this throne has hot yet been given to the son of David; but the
millennium
Many more passages be
quoted to support our four hand our other doctrines; but this would be
superfluous; as one text, rightly applied is proof sufficient of any religious
point. Millennium will make steadfast the words spoken by angels.
VI.
The risen
and changed saints shall reign with Christ on earth a thousand years.
I do not mean that all
will be kings; for some are to be Christ' s priests, some judges, some rulers
over cities, some over his household, some over his goods, (as wee shall see
anon) and some his special chorister and musicians: neither does my text authorize
any such fancy; for the thrones and judgments there, are for persons of a
particular description, viz. Such as " were beheaded for the witness of Jesus,
and " had not worshipped the beast nor his image, nor had received his mark in
the forehead or hand." And I said,
in my doctrine, that they shall " reign with Christ On earth; for in heaven they
cannot reign: how will they find subjects there? They will not reign over one another; nor yet over angels in
heaven, tho' they will on earth (1 Cor. Vi. 3): in heaven (while they continue*
there) They and their lord will be subjects and not kings (1 cor.xv.24);
therefore they reign with Christ at all they must reign with Christ at all they
must reign with him on earth; he supreme king and they subordinate, as Cesar
and Herod reigned over the Jews at the same time.
* That continuance will
be no longer than while the old earth is burning, and the new earth created;
for after those events he and they will descend to he new earth where in
dwelleth righteousness forever. 2 Pet iii. 13.
And so, faith, my text,
" The saints shall reign with Christ [on earth] a thousand years." Other
texts say, that all " kingdoms and dominions under the whole heaven shall
be given to the saints." (Dan. Vii-- 18. 27): That the saints" shall
judge men and angels." (1 Cor. vi, 2. 3). Miserable work do the
Antimillenarians make of these texts. And as miserable of the following; "
When the son of man shall sit on his throne, ye [my twelve disciples] shall sit
on twelve thrones, judging the twelve tribes Israel." (Matt. xix. 28).
"I appoint unto you a kingdom, that you may eat and drink at my table, in
my kingdom. (Luke xxii. 29, 30.) " Hence forth I will not drink of the
fruit of the vine until that day when I drink it new with you in my father's
kingdom." (Mat. xxvi. 29.) " To sit on my right hand and on my left
[in my kingdom] is not mine to give; but it shall be given to them " for
whom it is prepared of my father." (Matt. xx.23). The meek shall inherit the
earth." (Matt. v, 5. " Thy kingdom come" &c. (Matt. vi. I™)
Literal millennarianism alone will do justice to these texts and many others;
for if all the kingdoms of the world become the kingdoms of Christ (and he
reside in Jerusalem), he must have deputies to manage the civil and religious
"affairs of foreign countries the saints will be the men; and thus the
saints will be his kings and priest: thus the kingdoms of world will be given
to the saints: thus the saints will judge the world: and as the world to come
will
Not (like the present)
be in subjection to angels but to the saints, * (Heb. ii. 5) it follows that
the angels will be superseded, and the saints take their authority from them:
thus the saints will judge angels. And if the twelve tribes return to their
former inheritance, and a throne of government be set up in each tribe (as will
be shown presently) who fitter to fill those thrones than their countrymen thus
the twelve apostles shall judge the twelve tribes of Israel: and if some must
sit on Christ's right hand and left in his, kingdom, it cannot be the kingdom
of heaven, else some would sit between him and the father. The last judgment
will admit of no partnership or assistant judges; neither of juries, or
something equivalent to", juries,' which is the usual way of accounting
for. The saints judging angels and men. Again; if Christ reside in Jerusalem
his vice-roys, judges, priests and ambassadors attend his court to pay homage
o, the universal monarch, he must have tables to entertain them at thus the
saints shall eat and drink at his table in his kingdom. I am aware of what
philosophy and vain deceit will object. viz. That the raised and changed saints are not capable of
eating.
*It is plain that angels
have authority in the government of this world: hence we read of one Michael
who had charge of the Jews and their affairs (Dan. x, 21.) ; of another who
managed the affairs of the Persian empire (ch.x. 13). Some have power over the
elements, as fire (Rcv. xiv. 18 :) water, (Ch. xvi, 5); light (Ch. xix,); the
winds (Ch. vii. 1); the bottomless pit (ch. ix. 1. 2.) It would be endless to enumerate all the instances
wherein this world is in subjection to angels; not so the world to come or
millennium.
Eating and drinking,
because their bodies are spiritual, incorruptible and immortal." I fear
not the objection. Did not Christ (after his resurrection) eat and drink? (Acts
x. 41). And, for fear some chemical theologies should subsidize fact into
phantasm, the species of eatables are mentioned, viz, bread, filth, and
honey-comb (Luke xxi. 30,42.) and why may he not eat-and drink in his kingdom?
Or, why may not the risen saints eat and drink with him? Are" their bodies more
refined than his? Are we not told that angels ate on earth? Nay, do they not eat
in heaven? How else come we to read of angel' s food? (Psalm. lxx. 25). And, if the Israelites despised it as
too light for their gross bodies it well suits the refined nature of angels and
saints. (Rev. ii. 17). It appears
to me that all created beings stand in need of some alimen1tary accession, tho
their bodies were pure another. Milton laughs to scorn those theologists who
explain scripture othcrwis Ethan in a Literal sense, when angels are said to
eat and drink; and finely describes the manner in which superior natures are
nourished by the inferior. (Par. 1. 65.1. 405.)
