A Confutation of the Millenarian Opinion, Part
Againſt the Doctors Theſis I ſhall ſet down this Antitheſis.
THat Chriſt ſhall not Reign perſonally with the Saints or Martyrs here on earth for a thouſand yeers, neither before the Day of Judgement, in the Day of Judgement, nor after it. If ever there be ſuch a Raigne, it muſt be in one of thoſe times. But 'tis in neither.
1. It cannot be before the Day of Iudgement for theſe reaſons. 1. Becauſe the laſt dayes will be perilous, not pleaſant dayes, aSee more in my Comment. on that Text.2 Tim. 3. 1, 2, 3. they will be full of ſecurity, ſenſuality and iniquity, inſomuch that when Chriſt comes he ſhall ſcarce find any faith on earth, Luke 18. 8. Matth. 24. 37, 38. wickedneſs will moſt abound towards the end of the world.
2. If the Church of Chriſt on earth be a mixt Society conſiſting of good and bad to the end of the world, then it cannot ſubſiſt for a thouſand yeers only of good men. But the Churh of Chriſt on earth to the end of the world, is a mixt ſociety conſiſting of tares and wheat, good and bad, a Gog and Magog to moleſt the Saints to the end of the world, Matth. 13. 40. Rev. 20. 7, 8.
2. If Chriſt remain in heaven till the day of judgement, then he cannot reign corporally a thouſand years on earth before that day: But the antecedent is true, and therefore the conſequent, Acts 3. 21. John 14. 3. Whom the heaven muſt Uſ que in diem judicii, quo Deus hominem lapſum in peccatum, aerumnas & mortem, Deo, Gloriae, & immortalitate reſtituet a Lap.contain till the time that all things be reſtored; i. e. until the time of his coming to judgment, when he ſhall appear again for the full conſummation of the glory of his elect, and perfect accompliſhment of his Kingdom; then all ſhall be repaired which ſin hath diſordered, and the creature be delivered from the bondage of corruption, into the glorious liberty of the ſons of God, Rom. 8. 21. 'tis from heaven, and not from earth (ſaith our Creed, that Chriſt ſhall come to judge the quick and the dead.
3. If Gods Church (whilſt in this world) muſt look for afflictions, tentations, perſecutions; then this imaginary reign without ſin or ſorrow cannot be expected here. But Gods Church (whilſt on earth) muſt look for afflictions, tentations, and perſecutions here, 2 Tim. See my obſervations on that Text.3. 12. All Chriſts diſciples muſt take up their croſs daylie, though they be righteous, yet muſt they look for many troubles, Pſal. 34. 19. Acts 14. 22.
4. Chriſts kingdom is not of this world, John 18. 36. And therefore when the Iews would have made him a King, he conveighed himſelf from amongſt them, John 6. 15. His Kingdom in this world is ſpiritual, not carnal; 'tis without any worldly pomp, neither doth it conſiſt in meat, drink, or marriage, Matth. 22. 30. 1 Cor. 6. 13. Rom. 14. 17. A wo is denounced againſt thoſe that have their carnal delights, and their portion of pleaſures here, Luke 6. 25. Iames 5. 5.
5. That tenet which is contrary to the judgement of all the Churches of Chriſt, ought to be ſuſpected by us; for the judgement and practiſe of the Churches of God ought to have great weight with us, as you may ſee 1 Cor. 11. 16. 22. and we ſhould fear to offend them, 1 Cor. 10. 22. eſpecially by broaching ſuch tenets as are contrary to the analogie of faith, as this is: true Churches may err, but not ſo ſoon as a particular perſon; two are better then one, and in the multitude of counſellors there is ſafety: Solitary birds are birds of prey: Affectation of ſingularity is the high way to hereſie: it ſavours of pride for a particular perſon to broach new tenets; which are directly contrary to the old received Truths of the Churches of Chriſt.
6. Ab abſurdo, many abſurdities follow this fancy, I ſhall produce twelve.
1. It derogates much from the honour of Chriſt; for him who is head of his Church, and hath all power given to him, to come down from heaven, the place of happineſs, where all is in ſubjection to him, to come live in a corner of the earth, in the new Ieruſalem of the Millenaries inventing; 'tis a debafing of Chriſt. The wiſer ſort of Millenaries fore-ſeeing this folly, labour to avoid it, by de…ying (in a ſort) any perſonal reigne of Chriſt on earth; yea Dr Homes boggles at it, and therefore he comes in with his peradventure Chriſt will appear to the Saints at the beginning and ending of this thouſand What an high preſumption is it in fleſh and blood to ſend the Son of God from heaven to earth, and from earth to heaven, upon an errand of their own making? B. Hall.years. But how doth the Doctor prove this? Why, Ipſe dixit, Dr Homes ſays ſo; Ergo 'tis ſo. Chriſt muſt come & go, aſcend and deſcend, as Doctor Homes would have him.
2. As there is no neceſſity of ſuch a reigne on Chriſts part, ſo neither on the Saints part; they are Denizens of heaven, their birth is from above, and thither they aſpire; the Church aſcends out of this wilderneſs like pillars of ſmoke. Paul (though a martyr) yet deſires to be diſſolved, and to be with Chriſt in heaven (he knew nothing of this 1000. years reigne on earth) Phil. 1 23. and 3. 20. and tells us that he looks for a dwelling in heaven, and not on earth, 2 Cor. 5. 1. 6. and that when Chriſt appears, they ſhall appear with him in eternal glory, Coloſ. 3. 4. One hour in heaven will be better then all the pleaſures of earth, and if the ſight of Chriſts tranſfiguration in the mount made Peter and Iohn to forget wives, children, meat, drink, houſes, and all, deſiring to reſt there; how much more will the ſight of Chriſt in perfect glory raviſh our hearts with far greater joy then any we can have on earth, unleſs God ſhould leave heaven to come dwell on earth, which we have not the leaſt ground to believe.
2. What good or comfort can acrew to the Saints by coming from Heaven to reign a thouſand years on earth? Is not the glory of Heaven better then all the delights on Earth?
3. Or what ſhould glorified Saints do in this new world, after they are come from Heaven? How ſhould ſpiritualized bodies delight in earthly pleaſures? The Apoſtle tells us that our bodies at the Reſurrection ſhall be incorruptible, immortall, ſpiritual, powerfull and glorious like to Chriſts body, Philip. 3. ult. 1 Cor. 15. 42. Now ſuch bodies cannot live a natural, low, ſenſual life, in eating, drinking, Nugae hae ſunt verè Mahumeticae, ſiquidem Regunm Chriſti non eſt eſca, potus, &c.marrying, Matth. 22. 30. Theſe things may pleaſe a Turk and adorn his Paradiſe, but the thoughts of ſuch things are loathſome to a glorified Saint, who hath enjoyed immediate communion with Chriſt in glory.
And thoſe that confine this their ſuppoſed Priviledge to the Martyrs, do here by put them into a worſe condition then the ordinary Saints; for whilſt theſe are beholding the face of God in glory, thoſe muſt be brought down to earth to eat and drink, build houſes and plant Vineyards, &c. Thus you ſee there is no neceſſity nor comfort in fancying ſuch a raign.
2. Then the day of judgement might be known if Chriſt ſhould come and raign on earth juſt a thouſand yeers in a viſible manner before the day of judgment, then that day thouſand yeers (after this raign begins) would be the day of judgment. But the Scripture expreſly tells us, that of that day knoweth no man, Mark 13. 32. and Chriſt will come as a thief in the night, when men leaſt expect him, 2 Pet. 3. 10. A late writer tells us that Rome ſhall fall 1666. and Romae ruin…the world ſhall have and end 45. yeers after. If this be true, where then is the thouſand yeers raign?
3. It opens a gap to Anarchy, Sedition and Murder, for under this pretence Libertines may ariſe and kill Magiſtrates and Miniſters, and all the ungodly (i. e.) all but themſelve and their party, that they may raign alone in the Earth. D. Homes tells us that all ſecular powers, which love not the members of Chriſt, ſhall then be deſtroyed. And with him the late fifth Monarch men concur▪
4. This fancy makes 3. comings of Chriſt, but we read but of two in all the Scripture. 1 His coming in the fleſh in a ſtate of Humiliation. 2. His coming to judgment in a ſtate of Glorification, Matth. 25. 31. 2 Cor. 15. 22. 1 Theſsal. 4. 16. 2 Tim. 4▪ 1. Revel. 1. 7. We read of his appearing a ſecond, but never of a third time, Heb. 9. 28.
5. It makes two bodily Reſurrections, one of the godly to raign with Chriſt a thouſand yeers, and another of the ungodly at the end of thoſe thouſand yeers. But the Scripture expreſly joynes the Reſurrection of the good and bad together, Dan. 12. 2. John 5. 28. Acts 24. 15. Rev. 20. 12. John 6. 39.
6. It makes Chriſt to have 3. Aſcentions, when the Scripture never mentions but two, viz. 40▪ dayes after his Reſurrection, and the other after the General Judgement of the World.
7. It makes a double day of judgement, the one inchoate, a thouſand yeers before the other; and the other the Ultimate and General Day of Iudgment▪
8. Whereas the Scripture makes mans age upon earth to be threeſcore yeers and ten, theſe have enlarged the date, they tell us of ſome that ſhall live a thouſand yeers on earth.
9. It makes the ruine of Antichriſt to be a thouſand yeers or more before the Day of judgement, when the Scripture joins them together, 2 Theſ. 2. 8. Revel. 20. 8, 9, 10.
10. It makes the Church triumphant when Chriſt comes, contrary to the tenour of the Scripture, Matth. 37, 38. 2 Tim. 3. 1.
11. 'Tis a means to breed ſecurity in men when they ſhall hear that 'tis yet above a thouſand yeers to the Day of Iudgment; whereas the Learned conceive the end of the world to be much nearer. And the Apoſtles thought 'twas not far off in their time.
12. Then the Saints and Martyrs ſhould have their reward on earth, but the Scripture tells us expreſly that their reward is great in Heaven, not on Earth, Matth. 5. 10. 2 Cor▪ 5. 1. 2 Pet. 4. 8. 1 Pet. 1▪ 4. and Paul (a Martyr) looked If any liſt to ſee more abſurdities, let him peruſe that elaborate Treatiſe of B. Hall his Revelation Unrevealed. Sect. 12. p. 109▪ to 188.for his reward there, 2 Tim. 4. 8. 18. Thus you ſee if you grant the Devil but one abſurdity, how many he'l infer upon you, the Devil deſires but a little at firſt, he deſires you would but taſt of his broath, for then he'l quickly bring you to eat of his beef. Count no error ſmall; many thought this Millinarian opinion to be a very harmleſs one, yet we ſee what Carnality, Hereſie, Sedition and Schiſme it hath brought forth in Church and State.
Obj▪ If the Raign of Chriſt on earth be not before the day of judgment, yet it may be in, and during, the day of judgment. So ſaith Mr. Mede, this 1000. years raign, ſhall be In & durante die Judicii: to this opinion D. Tho. Goodwin inclines, in his New World to come, p. 37.
Chimaera chimaeriſſima.Anſw. That the day of judgement ſhall laſt a 1000. yeers, is grat is dictum, 'tis ſaid, but it can never be proved; 'tis a very bold and groundleſs aſſertion.
The Text which the Millenaries bring to prove this, is 2 Pet. 3. 8. one day with the Lord is▪ AS a thouſand yeers, and a thouſand yeers is AS one day.
Anſw. What is here to prove their Aſſertion? I ſee very weak grounds will ſatisfie ſome men to uphold what pleaſeth their fancy. The meaning of the Apoſtle is no more but this, whereas ſome ſcoft at Chriſts delay, and thought that he would never come to judgement, the Apoſtle tells them they had no reaſon ſo to do; for Numerus certus & rotundus ponitur pro incerto & infinito.one day with the Lord is As a thouſand yeers, and a thouſand yeers As one day. God meaſures not time as we do, what ſeems long to us, is ſhort to him, Job. 10. 5. Pſal. 90. 4. He doth not ſimply ſay one day is a thouſand yeers, but is As a thouſand yeers, 'tis onelyonly a compariſon, q. d. although a thouſand yeers ſeem a long time to you, (and ſo the world ſeems to have continued long) yet 'tis not ſo with the Lord, to whom all time is ſhort, and with whom ten thouſand yeers are but as yeſterday when compared with his eternity.
3. Dr. Alſteed with his Newlight goes further then all the reſt, and tells in that this thouſand yeers raign ſhall be After Figmentum Chiliaſticum.the day of judgement. This is like the reſt, hath no foundation, but neer fancy, and is directly contrary to the Tenour of Scripture, which expreſly tells us that at that day of judegment every man ſhall receive his final ſentence, and everlaſting doom of, Come ye bleſſed, and Go ye curſed: So ſaith Mr Mede, after the da y of judgement all is finiſht, the wicked are ſent to hell, and the Saints inherit glory.
As for our ſelves, let us abandon Vid. Grotius in Apocal. 20. 4.and deteſt this Jewiſh Rabbinical fancy, and Cerinthian Fable, look upon it as an old error new vamped, or an old harlot new painted. Men have ſtrained their wits of late to ſet a new gloſs upon it, but all in vain; bring it to the fire of Gods word, and all their painting vaniſheth, and their old wrinkled abſurdities are preſently diſcerned.
What we ſay of vitious, is alſo true of erroneous perſons, The Scholars oft-times exceed their maſters: Arminius his followers out-went him, and our late Millenaries and fifth Monarch men have exceeded their predeceſſors in hereſies and blaſphemies: Such carnal fleſh-pleaſing conceits, breed carnal practiſes. 'Tis well obſerved by a learned man, That D. Owen in his ſerm. on Dan. 7. 15. pag. 13, 14.thoſe who degenerate from the ſpirituality of the rule of Chriſt, and delight therein, have degenerated into carnal apprehenſions of the glory and beauty of it, ſuch have for the moſt part been given up to carnal actings, ſuitable to ſuch apprehenſions, and have been ſo dazled with gazing after temporal glory, that the Kingdom which comes not by obſervation, hath been vile in their eyes: ſo he. As the groſs and carnal Millenaries are led by their luſts, ſo 'tis obſerved, that the moſt ſpiritual of that way have their errors. Our natures are very apt in times of proſperity, to think our mountain ſo ſtrong, that it will never be moved. In Epiſcopal times, when ſuch men proſpered and carried the day, they began to ſing, Datur bodie Eccleſia triumphans; but preſently after, they found they were miſtaken, for it was Eccleſia militans. In a fair day we are apt to think the clouds are gone to bed, and we ſhall ſee them again no more; when experience tells us, the hotter the gleam is, the ſooner the ſtorm comes; even the Apoſtles when they had but a little reſt, began to dream of ſome ſuch earthly Reigne; and therefore they ask Chriſt whether he would not now reſtore the Kingdom to Iſrael? Acts 1. 6, 7. But let not us ſo dream of reigning here, that we miſs of reigning hereafter, but in our greateſt peace and proſperity, let's remember the days of adverſity, for they may be many. Let's get our part in the firſt reſurrection, let Chriſt reigne in us, and over us; let him ſubdue our luſts, and ſet up his Kingdom in our hearts here, and then we ſhall reigne with him for ever.
'Tis the fault of many, they are ſo taken up with the thoughts of reigning here with Chriſt, that they forget they muſt ſhortly be judged by him: They ſtudy propheſies more then precepts, and enquire more after future events; then their preſent duty. But let no man deceive you with vain words, nor beguile you with empty, new notions, but enquire for the good old way of Truth and Holineſs, and walk therein, ſo ſhall you find reſt for your ſouls. Jer. 6. 16.
If any deſire further ſatisfaction, he may peruſe M. Petry, M. Hayne, D. Prideaux Lect. 13. and Faſciculus, cap. 7. q. 4. Mr Bayly's Diſswaſive, 1. p. c. 11. Mr Love, Ser. 5. on Coloſ. 3, 4. Roſs his View of all Religions, Sect. 12. Q. 8. p. 370. Edit. 2. and above all, B. Hall's little Tract, called The Revelation unrevealed.
FINIS.
End of the text · Thomas Hall, A Confutation of the Millenarian Opinion (1657)