Commentary on Revelation, Vision 7 · Chapter 20 · Part 1 · Commentary · Section 2
Objections againſt the Firſt Spirituall Reſurrection, cleared.
IT remaineth that I briefly anſwer the Objections of the Chiliaſts, about their Corporall Reſurrection of the Martyrs.
OBJECT. I. That which falleth not, neither dyeth, is not raiſed again. The ſoules fall not, neither dye, but the bodies. Therefore the Firſt Reſurrection is not of ſoules, but of bodies.
Austine moving this cavill denyes the minor, Lib. 20. de C. D. cap. 10. Rom: 14.4 1. Cor. 10.4 Ephe. 2.2. Mat. 8.22.that ſoules fall not, nor riſe againe: dye not, nor live againe. For it is ſaid: He ſtandeth or falleth to his own Maſter. When ye were dead in ſinnes. Let the dead bury their dead: which things are certainely ſpoken, not of the fall or death of the body, but of the ſoule. The ſoule of man therefore fell through ſinne, and lies dead in ſinne: liveth againe through Faith, and riſeth againe by repentance. Therefore there is a Reſurrection of the Soules alſo: but not the Second: for this ſhall be of the Bodie: Therefore the Firſt.
Object. II. The Soules of Martyrs lived againe, either in respect of themſelves, or in respect of their bodies, or in respect of other men, who profeſſed the ſame Doctrine. But they lived not againe in respect of themſelves, becauſe they were never dead: Neither in reſpect of other men: becauſe it would follow, that the reſt of the dead ſhould likewiſe live againe: which is falſe. Therefore they lived againe in respect of their owne bodies.
I anſwer: I do not well underſtand whether this be in earneſt or in jeſt: The whole is ſo frivolous, and hangs no more together, then if they ſhould ſay: The Soules flie, either in respect of themſelves, or in respect of their bodies, or in respect of other men, &c. Not in reſpect of themſelves, becauſe they have no wings, neither in reſpect of other men, becauſe they alſo ſhould flie: which is falſe. Therefore in reſpect of their bodies: The Hypotheſis is falſe, the diſtribution vaine and lame, the conſequence nothing, for this is wanting: or they flie in no reſpect. So here the conſequence is to be denyed: becauſe they take up a falſehood, viz. that the ſoules did live again, for in the Text it is ſaid they lived, not that they lived againe: Hence the diſtribution is vaine and imperfect, for a fourth is wanting, viz. that the Soules lived not againe in any reſpect, to wit, corporally, which is the Queſtion here in hand. For a falſe attribute divideth not, but overthrowes the ſubject by its falſitie, neither is it truely affirmed of the ſame but denyed. Adde, that the firſt clauſe, with the reaſon thereof, is ambiguous: for howſoever ſoules dye not, neither live againe in reſpect of themſelves, that is, in reſpect of their eſſence, yet they do dye, and live againe in reſpect of themſelves, that is, in reſpect of Grace and Salvation, as hath been ſhewed. The other is ſuperfluous and figurative. For no man liveth againe in reſpect of others, except metaphorically: as for example: A father liveth again in his children, in likeneſſe of nature and manners: The two Witneſſes, Chap. 11.11. lived againe in their Succeſſours, in likeneſſe of doctrine. And therefore in this alſo is an aequivocation or ambiguitie. The third, which is concluded, is alſo a figurative Synecdoche, or is falſe. For as properly not the Soules, but the Martyrs were dead in reſpect of their bodies, ſo properly not the ſoules, but Martyrs ſhall live againe in reſpect of their bodies at the laſt day. Therefore ingeniouſly, and without Sophiſtrie, the Object: ſhould thus have bin formed. The Martyrs lived againe either in reſpect of their ſoules, or in reſpect of their bodies. Not in regard of their ſoules: therefore in reſpect of their bodies. But thus alſo the whole major is falſe; the minor ambiguous, the Conſequence nothing: for then the Martyrs lived not againe, but lived according to their Soules: but they ſhall live at the laſt day, according to their bodies. Therefore properly there are as many faults, as words.
Ob. III. From the Antitheſis, ver. 4. & ver. 5. If the word LIVED in the former part of the Antitheſis, muſt be underſtood of a Spirituall Reſurrection, then by the like reaſon the words LIVED AGAINE in the latter clauſe, muſt be underſtood of that ſpirituall Reſurrection. But this cannot bee: for it would follow that none did ſpiritually live againe (that is, were converted) in the thouſand yeeres, but the Martyrs alone. Secondly, this abſurditie would alſo follow: that the thouſand yeeres being finiſhed, all which Spiritually dyed, did, or ſhall ſpiritually riſe againe: the which thing is contrary to manifeſt experience.
I anſwer: 1. Again they take up a falſe Antecedent, viz. that in the former member a ſpirituall Reſurrection ought to be understood: for the former clauſe ſpeaketh of no Reſurrection, whither Spirituall, or Corporall, but of the happy living of the bleſſed Soules with Chriſt: for he ſaith not, foreign And they lived again, but foreign And they lived with Chriſt, which two we deny to be of like force and ſignification. Now from a falſe Hypotheſis or ſuppoſition, the conſequences which are thence drawn are alſo falſe. Hence. 2. the whole concluſion is falſe, becauſe the diverſe words lived, and lived again, make both members or clauſes to be of a diverſe ſenſe: neither are they truely Oppoſites, as was ſhewed in opening of the Text.
III. The Aſſumption is alſo denyed, that the latter member cannot be underſtood of a Spirituall Reſurrection, for a little before we ſhewed, that it ought ſo to be taken. IV. The former abſurditie followes not, both becauſe to the Martyrs are added the Profeſſours alſo, which received not the Character of the Beaſt, that is, who refuſed to embrace and profeſſe the Papiſts Religion, verſe 4. Hence Eccleſiaſticall Hiſtories teſtifie, that beſides the Martyrs, there were alwayes ſome other profeſſing Chriſtians: As alſo becauſe the Speech is indefinite, and uſuall in Scripture: The reſt of the dead were not converted: not as if none at all were converted, but very few: as appeares from a like place, Chap. 9.18.20. where at the ſounding of the ſixt trumpet, it is ſaid, that the third part of men being ſlaine, the rest repented not, the which unleſſe it bee indefinitely underſtood, a greater abſurditie then this ſhould follow, viz. that not one man in the whole world did then repent. LASTLY, the latter abſurditie, that the thouſand yeeres beeing ended, all Spiritually dead ſhould alſo ſpiritually riſe againe, (which were much to be wiſhed) doth no more follow, then, that the ſaid yeers being ended, the ſoules of Martyrs and Profeſſours ſhould neither live nor reign any longer with Chriſt.
Objec. IV. From the ſame Antitheſis: If the latter member ver. 5. ſpeaketh of the Reſurrection of bodies: then the former in ver. 4. ſpeaketh of a Reſurrection of bodies alſo, where its ſaid of the Soules of the Martyrs: And they lived, that is, lived againe. The reaſon of the conſequence is: becauſe in every lawfull diſtribution, as this is, (for who ſhould taxe the Holy Ghost of abſurditie) members are ſet downe under the ſame Genus or generall word. Now the Genus here is the Reſurrection of the dead.
I anſwer. The falſitie both of the Antecedent and Conſequent of this Objection hath already bin ſo fully demonſtrated, that there needs no more be added. The reaſon of the conſequence is not ſolid: neither can hence the Holy Ghoſt be taxed of abſurdity, both becauſe often a Genus of one and the ſame name is taken in a diverſe ſignification: ſo the living againe of the dead in this place: As alſo, becauſe it were wickednes to deny that to the Spirit (eſpecially in this aenigmaticall Propheſie) which Philoſophers, Poets, and Orators frequently take to themſelves, viz. in diſtributions to oppoſe things metaphoricall to things proper, or proper to figurative, for the thing it ſelf. Now in v. 4. was ſhewed that this Antitheſis is ſuch.
Objec. V. They who ſo live againe or riſe, as they begin to reigne with Chriſt, that is, by Christ in Heaven: they certainely riſe in their bodies, But the Soules of the Martyrs are ſo to live againe, or riſe in the beginning of thoſe thouſand yeeres, as that they begin to reigne with (that is, by) Christ in Heaven: for John ſaith: They lived and reigned with Chriſt. Therefore, &c.
Anſwer. I. The major is denyed a non cauſa: for to the end, that the Soules of Martyrs and Confeſſours ſhould live bleſſedly, and reigne with Chriſt in Heaven before the laſt day, a corporall Reſurrection is not neceſſary. But at the laſt day it ſhall be neceſſary, to the end that the Martyrs both in body and in ſoule, may gloriouſly live and reigne with CHRIST for ever, according to the promiſe of the Goſpell. II. The aſſumption is refuted by the proofe it ſelfe, or by Iohns owne words: for he ſaith not, that the Soules lived againe, or were raiſed: but they lived (foreign not foreign.) The difference whereof children in ſchooles do underſtand, and hath bin demonſtrated, ver. 4. Therefore the firſt falſehood ſo often repeated, is a continuall begging of the Queſtion.
They inſiſt: To live and reigne with Christ, is to live and reigne after the ſimilitude of Christ, or ſo to live and reigne, as Chriſt now reigneth in Heaven. But Chriſt liveth and reigneth in ſoule and bodie. Therefore the Martyrs not onelyonly lived and reigned with him in ſoule, but in body alſo.
I anſwer. I. This gloſſe overthrows the former: for if to live with Chriſt, be to live after the likeneſſe of Chriſt in Heaven: then it is falſe, that it is to live againe, or be raiſed from the dead on Earth. II. The major ſhall be true after the Reſurrection of the dead at the laſt day, when all the Martyrs, Profeſſours, and Beleevers being raiſed from death, ſhall in ſoule and body be allwayes with the Lord, 1. Theſ. 4.17 1. Ioh. ….2.and ſee him as he is. But before the Reſurrection of the dead, this is falſe: Otherwiſe the Soules of ſuch as die in the Lord ſhould not goe unto Chriſt, nor live with him: but the Apoſtle teſtifies the contrary touching himſelfe, Philip. 1.23. and of all the faithfull. 2. Cor. 5: 8, &c.
Ob. VI. It is agreeable to the juſtice of God, that ſuch as ſuffered more grievouſly then others, for the confeſſion of Chriſt, ſhould alſo enjoy longer delight and glory. Therfore the Martyrs are to be raiſed from the dead before the reſt of the Faithfull, to enjoy the Kingdom of Heaven all thoſe THOƲSAND YEERS before the other.
Anſw. The major, not being univerſall, is falſe: for God doth not all what is agreeable to his juſtice now, or before the Day of Iudgement, but will doe the ſame at that Day; See 2. Theſſ. 1.6.7.8.10. Neither is every thing agreeable to divine juſtice, which ſeemes ſo to us, but whatſoever is revealed in the Scripture: otherwiſe indeed it might ſeeme to us to bee more agreeable to the juſtice of God, that the Martyrs ſhould preſently be raiſed after their ſufferings, and be carried with their bodies into Heaven, that ſo they might longer, and before others, enjoy the Kingdom of glory.
Objec. VII. The two Martyrs, Rev. 11.11. were corporally raiſed: Therefore theſe alſo.
Anſw. I. The Antecedent is denyed: for neither doth that type ſpeake of a corporall Reſurrection according to the Letter, but of a ſucceſſive living againe, as was there ſhewed. II. They who confound them with theſe, ſhew that they are but ſtrangers to the Revelation: for theſe Martyrs and Confeſſours belong to the firſt ten Ages from Chriſts birth: The other two unto our laſt times, in which the Temple was to be meaſured, or the Church purged from Popery.
Objec. VIII. The Prophets, and many Martyrs, came forth out of their Sepulchres at Christs death on the Croſſe: Mat. 27.53. according to the Propheſie of Daniel, Chap. 12.2. Neither was that corporall Reſurrection any way derogatorie to the Article of Faith, touching the future univerſall Reſurrection: Therefore alſo theſe Martyrs lived againe corporally, neither is it any way derogatorie to the univerſall Reſurrection of the dead.
Anſw. Whether thoſe Saints (whoſe bodies came out of the Sepulchres, and appeared to many, after Chriſts Reſurrection, to teſtifie the efficacie of his Death) were Prophets or Martyrs appeares not from the Text: neither is it a point of Faith to know the ſame. However the Propheſie of Daniel cannot without wreſting bee applied to theſe, which expreſly ſpeaketh, not onelyonly of the Reſurrection of ſuch as ſhall be ſaved, but of the damned alſo, that is, of the laſt Ʋ niverſall Reſurrection. But that ſpeciall and corporall Reſurrection of thoſe Saints, is certainly to be believed, becauſe it is written: neither can it be derogatorie to our beleefe of the univerſall Reſurrection, ſeeing the Scripture doth plainely except this from that. But this Reſurrection of the Martyrs a thouſand yeers before that, is not to be beleeved, becauſe it is not written: but onelyonly (as we have ſhewed) ſought to be maintained by wreſting the words of this Propheſie: yea, it derogates from the Faith: becauſe he that beleeveth this, cannot beleeve the other, viz. that there ſhall be a univerſall Reſurrection at the laſt day.
Objec. IX. Chriſt promiſed it ſhould be ſo, Mat. 19.28. & Luk. 22.28. In the regeneration when the Son of man ſhall ſit in the throne of his glory, ye ſhall ſit upon twelve thrones, judging the twelve Tribes of Iſrael, &c.
Anſw. Theſe indeed are moſt ſweet promiſes of our Saviour, touching the ſingular rewards of the Apoſtles in Heavenly Glory, and touching the large recompence of their labours and loſſe of all things, which here they ſuſtained for the ſake of Chriſt. But it is erroneous to beleeve, that here any thing is promiſed touching a corporall reſurrection of the Martyrs that ſhall be before the reſt of the dead, and of a golden Age to continue a thouſand yeeres before the laſt day, in which (the Martyrs reigning with Chriſt in Heaven) the Iewes beeing joyned to Chriſtians, and freed from the yoke of all adverſaries, ſhall (as the opinion of ſome is) ſerve Chriſt in all manner of proſperity and peace. Let ſuch, I ſay, ſee too, leaſt they erre: and diligently conſider, Act. 3.21.that thoſe rewards are promiſed to be fulfilled in the regeneration or restitution of all things at the laſt day: promiſed alſo, Mark 10.30. with perſecutions: which things are plainely repugnant unto the Millenary Reſurrection, and peace before the laſt day.
Laſtly they pretend, that it were greatly for the comfort of the Martyrs, if they knew, that a little after their martyrdome (the thouſand yeers being near at hand) they ſhould riſe againe, and aſcend both in ſoule and body into Heaven, and reign with Chriſt a thouſand yeers before the reſt of the Faithfull.
Anſw. To ſeek for comfort in a doubtfull thing, is to feed upon the wind: in a falſe thing: to mock with ones ſelfe and with God: neither is it without impiety, how pleaſing ſoever it ſeems to humane wit: foraſmuch as faith cannot be had in a doubtfull or falſe matter (ſuch as is this Corporall Reſurrection:) and ſo no ſolid conſolation. But this is ſolid and double comfort to the Martyrs, if from the ſure word of God, they do beleeve that their Soules, as ſoone as they goe out of their bodies, ſhall live and reigne with Chriſt in Heaven, and that at the laſt day, (when their brethren and fellow ſervants, who are to be ſlaine on earth, ſhall be fulfilled) their bodies alſo being raiſed up by the Son of God, Rev. 20.4. Ioh. 6.40. Rev. 6 11. Rev. 22.5.they ſhall reigne with him for ever and ever in Heaven.