The Resurrection Revealed, Book 5 · Chapter 4 – Chapter 6
CHAP. IV.
§. 1 WEE have done with the Objections of Dr. Prideaux, and Pareus, and Mr. Baily againſt our Point: Next wee ſhould come to anſwer the Objections of the Book called, Chriſts Kingdome on earth, opened according to the Scriptures, ſet forth by T. HAYNE, 1645, if they were worthy the writing out. Indeed I expected much, but found very little: for in his firſt Chapter he hath three Arguments to prove, That Chriſts Kingdome is long ſince begun. But in his ſtating the Queſtion (as he pretends) he never diſtinguiſheth of Chriſts ſeveral formes of his Kingdom, viz. inviſible, and viſible, but ſpeaks of Chriſts Kingdome, as of one onelyonly form, whereupon theſe three inconveniences to himſelf do follow.
¶ 1 That in all his Arguments, there is not one concluſion that doth diſtinctly conclude againſt our point; viz. to conclude (as he ſhould) therefore Chriſts viſible Kingdome is begun already upon ear….
¶ 2 That his three laſt arguments conclude in effect, that Chriſt had no ſpiritual Kingdome in the Old Teſtament; for he ſaith, Chriſt began to bee King when he ſent out his Diſciples with that Commiſſion, in Mat. 28.20. If then only Chriſt began to be King, then was he not King before that; but Chriſt told Pilate the contrary afore that.
¶ 3 That he contradicts himſelfe; Firſt, In this P. 1. he ſaith, That at all times Chriſt rules, hath an abſolute Kingdome in the world, with many other expreſſions of the ſame effect; yet P. 4. he by three ſeverall arguments would prove when and what yeer Chriſts Kingdome began. And P. 5. at ſuch a particular time Chriſts Kingdome was at hand, long ſince. Secondly, He contradicts himſelfe in this, that P. 1. He affirmes Chriſts Kingdome is to be for ever, quoting Heb. 1.8. making no diſtinction upon it, and yet P. 2. He confeſſeth, that Chriſt ſhall at the laſt judgement reſigne his Kingdome to the Father, quoting 1 Cor. 15.24. making no interpretation to explaine, or reconcile theſe.
By this you may ſee that his arguments were not worth the writing out, much leſſe the anſwering.
CHAP. V.
Containing an Anſwer to an UNIVERSAL ARGUMENT, or to the ARGUMENT OF THE UNIVERSALITY, or generality of men that oppoſe.
§. 1 THere is one knot yet behinde (like to have been let ſlip) which is chawed in the mouths of many; yea of moſt Diſputants, that are contrary minded, to rivet it faſter, as mine ears in part can witneſſe. The Argument is from 1 Theſſ. 4.16, 17. The Lord himſelfe ſhall deſcend from Heaven, &c. And the DEAD IN CHRIST ſhall riſe firſt. THEN WE which are alive, and remain, ſhall be caught up together with them in the CLOUDS, to meet the Lord in the aire, and ſo ſhall be EVER WITH THE LORD. Now ſay they, how can this conſiſt with the Saints reigning on earth a thouſand yeers? For if they muſt reigne there a thouſand yeers, what need they be caught up into the CLOUDS? or how, if they reigne on earth a thouſand yeer, are they ſaid to be EVER with the Lord, eſpecially if there they be (as ſome ſay) ſubject to mortality at laſt?
§. 2 Anſw. Mr. Mede hath ſo learnedly, and appoſitly diſcuſſed this place for our uſe in this particular, that his Dilucidations thereon will ſuffice for a full anſwer. It is not needfull (ſaith he) that the reſurrection of thoſe which ſlept in Chriſt, and the rapture of thoſe which ſhall be left alive, together with them into the aire, ſhould be at one and the ſame time: For the words in 1 Theſſ 4. v. 16, 17. foreign, and foreign firſt, and then, or afterwards, may admit a great diſtance of time, as 1 Cor. 1.15.23. Everyone (or, all mankinde) ſhall riſe in their order, Chriſt the firſt fruits (that is, firſt) foreign afterwards, they that are Chriſts, at his coming. Here foreign, afterwards, notes a diſtance of time of above a thouſand and a halfe of yeers, as we finde by experience. Suppoſe therefore this rapture of the Saints into the aire, be to tranſlate them to heaven, yet it might be conſtrued thus, The dead in Chriſt (that is, for Chriſt, namely, the Martyrs) ſhall riſe firſt, afterwards foreign (viz. a thouſand yeers after) we which are alive and remain, ſhall together with them be caught up in the Clouds, and meet the Lord in the aire, and ſo (from thenceforth) we ſhall ever bee with the Lord. Thus Tertullian ſeems to underſtand it, who interprets foreign or as it is in verſe 14. foreign, of Martyrs; namely, ſuch as dye propter Chriſtum, for Chriſt, by means of Chriſt, through Chriſt for Chriſts ſake, taking foreign as noting the cauſe or meanes of their death; ſo Piſcator expounds the like ſpeech, Ap…c. 14.13. Bleſſed are the dead, which die, foreign, id eſt, propter Dominum, for the Lord; Beza, qui Domini cauſa moriuntur, which dye for the Lords ſake. 2 If thus, to reſtraine foreign, or foreign, ſeem not ſo fully to anſwer the Apoſtles ſcope and intention, which ſeems to be a general conſolation to all that dye in the faith, viz. a fruition of Chriſt; then may we give it the largeſt ſenſe, and yet ſay, that it is not needful that the Reſurrection of thoſe which dyed in Chriſt, ſhould be all at once, or altogether; but the Martyrs, firſt in the firſt reſurrection; Then (after an appointed time) the reſt of the dead in the laſt reſurrection; Afterward, when the reſurrection ſhall be thus compleat, thoſe which remaine alive at Chriſts comming, ſhall together with thoſe which are riſen, be caught into the clouds, to meet the Lord in the aire, and from thenceforth be eternally with him. And ſo the reaſon why thoſe which Chriſt found alive at his coming, were not inſtantly tranſlated, ſhould be in part, that they might not prevent the dead, but bee conſummate with them. 3 Both theſe interpretations ſuppoſe the rapture of the Saints into the clouds, to be for their preſent tranſlation into heaven. But ſuppoſe that be not the meaning of it; for the words, if we weigh them well, ſeem to imply it to be for another end; namely, to do honour unto their Lord and King at his returne, and to attend upon him when he comes to judge the world; Thoſe (ſaith the Text) which ſleep in Jeſus, will God bring with him: He ſaith not, carry away with him. Again, they, and thoſe which are alive, ſhall be caught up together in the Clouds, to meet the Lord in the air, to meet the Lords coming hither to judgement, not to follow him returning hence, the judgement being finiſhed. Beſides, it is to be noted, that although in the Hebrew notion, the air be comprehended under the name of heaven, yet would not the Apoſtle here uſe the word heaven, but the word [aire] as it were to avoid the ambiguity, leſt we might interpret it of our tranſlation into heaven. If this be the meaning, then are thoſe words [we ſhall ever be with the Lord.] thus to be interpreted; after this our gathering together *In T. More ſc. his coming, &c. or gathering.unto Chriſt at his comming (ſo the Apoſtle calls this rapture, 2 Theſſ. 2.1.) wee ſhall from henceforth never loſe his preſence, but alwayes enjoy it, partly on earth, during his reigne of the thouſand yeers, and partly in heaven, when we ſhall bee tranſlated thither. For it cannot be concluded, becauſe the Text ſaith, the Saints after their rapture on high, ſhould thenceforth be ever with the Lord; Therefore they ſhall from thenceforth be in heaven; for no heaven is here mentioned. If they muſt needs be with Chriſt there, where they are to meet him; it would rather follow, they ſhould be ever with him in the aire, then in heaven, which I ſuppoſe none will admit. And otherwiſe the Text will afford no more for heaven, then it will for earth; nay the words [he ſhall bring them with him] make moſt for the latter. 4 I will adde this more, namely, what may be conceived to be the cauſe of this rapture of the Saints on high to meet the Lord in the clouds, rather then to wait his comming to the earth. What if it bee, that they may be preſerved during the conflagration of the earth, and the works thereof, 2 Pet. 3.10. That as Noah, and his family were preſerved from the deluge, by being lift up above the waters in the Ark, ſo ſhould the Saints at the conflagration bee lift up in the clouds unto their Ark, Chriſt, to be preſerved there from the Deluge of fire, wherein the wicked ſhall be conſumed? There is a tradition of the Jews ſounding this way, which they aſcribe unto Elias, a Jewiſh Doctor, whoſe is that Tradition of the duration of the world, and well knowne among Divines, Duo millia Inane, duo millia Lex, duo millia dies Meſsiae, viz. Sex mille annos duraturus eſt mundus. He lived under the ſecond Temple, about the firſt times of the Greek Monarchy; ſo that it is no deviſe of any later Rabbies, but a Tradition anciently received amongſt them whilſt they were yet the Church of God. I will tranſcribe it, becauſe it hath ſomething remarkable concerning the thouſand yeers. It ſounds thus: Traditio domus Eliae. Juſti quos reſuſcitabit Deus, non redigentur iterum in pulverem. (He means of the firſt and particular reſurrection, before the general, which the Jews acknowledge and talke much of. See Wiſdome Chapt. 3. ab initio ad finem, verſe 8.) Si quaeras Mille annis iſt is, quibus Deus Sanctus Benedictus renovaturus eſt mundum ſuum (de quibus dicitur, Et exaltabitur Dominus ſolus in die illo, Eſ. 2.11.) quid juſt is futurum ſit; ſciendum quod Deus benedictus dabit illis alas quaſi aquilarum, ut volent ſuper facie aquarum: unde dicitur (Pſal. 46.3.) Propterea non timebimus cum *Pſal. 46.3. foreign mutabitur, i. e. changed, though we there tranſlate it movebitur i. e. moved.mutabitur terra. At forte (inquies) erit ipſis dolori ſeu afflictioni. Sed occurrit illud (Eſa. 40.31.) Exſpectantibus Dominum innovabunt vires, efferentur alâ inſtar aquilarum. The Hebrew words are in Gemara Sanhedrin, &c. foreign The Tradition of the houſe of Eliah. The juſt whom God ſhall raiſe (viz. in the firſt reſurrection) ſhall not returne to duſt. But if you aske, what ſhall happen to the juſt in thoſe thouſand yeeres, wherein the holy and bleſſed God ſhall renew this World (whereof it is ſaid, Eſa. 2.11. And the Lord alone ſhall be exalted in that day) you muſt know, that God ſhall give them the wings as it were of Eagles, to flye upon the face of the waters; for it is ſaid (Pſal. 46.3.) Therefore ſhall wee not feare, when the earth ſhall bee changed. But you will ſay, Perhaps it will be to them a paine and trouble; but we are otherwiſe taught by that in Eſa. 40.31. They that wait upon the Lord, ſhall renew their ſtrength, they ſhall mount up with wings as Eagles, &c.]
CHAP. VI.
§. 1 SO much for anſwering Objections againſt our Point. Next I ſhould come to anſwer Objection againſt our Arguments. And indeed all men are more buſie to reply, then to prove the contrary, which argues that they are ignorant of our Point, and cannot tell what the ſtate of the Church ſhall bee, or of the Jewes what it ſhall be.
§. 2 Doctor Prideaux his exceptions (beſides thoſe afore to his own Arguments diſcuſſed) are firſt, That the Revelation is not a repreſentation of a continued ſtory. That computations are not demonſtrative. To which we anſwer; Firſt, Either the Revelation is a continued Hiſtory, or elſe it is no Revelation, as Rev. 1.1. and 4.1. and ſo we may make quidlibet ex quodlibet, what we will of it. Secondly, It anſwers to Daniels Propheſie, and that is a continued Hiſtory of future times. And thirdly, Doctor Prideaux himſelfe makes it ſo, in preſuming to determine the binding of Satan to be paſt. Fourthly, Some anticipations there are in the Revelation, as we have ſhewed; but they doe no more overthrow the confirmation of the order of things, then in Geneſis, or other Books of Scripture, in which are many anticipations. Fifthly, Mark the order of continuation. In 6, 7, 8 Chapters are the ſeven Seals; then out of the ſeventh Seale, ſeven Trumpets, &c. all which methodically carry on the continuation, as Mr. Mede hath demonſtrated. And for the computations, they are ſo noted in their beginnings, and endings, that we can with more certainty compute our concluſion, then the Doctor doth the contrary.
§. 3 Pareus his exceptions, doe but idem ſaxum volvere, tumble over againe the ſame ſtone. That which wee have before laid downe will ſufficiently refute him, and Mr. Hain, and other Replicants.
Finis Libri Quinti.
THE SIXTH BOOK
Holding forth particularly, WHAT this GLORIOUS State on Earth ſhall be, of which we have treated all this while, in the former five BOOKS.