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less pit, skutting bim up, and setting a seal upon him, are strong figures to show the strict and severe restraint which he should be laid under, that he might deceive the nations no more during this whole period. Wickedness being restrained, the reign of righteousness succeeds, and the administration of justice and judgment is given to the saints of the most High : and the martyrs and confeffors of Jesus, not only those who were bebeaded or suffered any kind of death under the heathen emperors, but also those who refused to comply with the idolatrous worship of the beast and of his image, are raised from the dead, and have the principal share in the felicities of Christ's kingdom upon earth. But the rest of the dead lived not again until the thousand years were finished; so that this was a peculiar prerogative of the martyrs and confeffors above the rest of mankind. This is the first refurrection, a particular resurrection preceding the general one at least a thousand years. Blessed and holy too is be who hath part in the first resurrection; he is boly in all the senses of the word, holy as separated from the common lot of mankind, boly as indowed with all virtuous qualifications, and none but such are admitted to
partake (7) Non moriatur morte fe- te qua moriuntur improbi in fucunda. Onk. Nec moriatur mor turo feculo. Jonath. Neque
partake of this blessed state. On such the second death hath no power. The second death is a Jewish phrase for the punishment of the wicked after death. So the (7) Chaldee paraphrase of Onkelos upon that text in Deuteronomy (XXXIII. 6.) Let Reuben live, and not die, hath Let him not die the second deatb; and the other paraphrases of Jonathan Ben Uziel and of Jerusalem have Let him not die the second death by which the wicked die in the world to come. It is a familiar phrase in the Chaldee paraphrases and Jewish writings, and in this very book (XX. 14. XXI. 8.) it is declared to be the same as the lake burning with fire and brimstone. The sons of the resurrection therefore shall not die again, but shall live in eternal bliss, as well as enjoy all the glories of the millennium, be priests of God and of Christ, and reign with him a thousand years.
Nothing is more evident than that this propheсу of the millennium, and of the first resurrection, hath not yet been fulfilled, even tho' the resurrection be taken in a figurative sense. For teckon the thousand years with Usher from the time of Christ, or reckon them with Grotius from the time of Constantine, yet neither of these periods, nor indeed any other, will answer the
descripmoriatur morte secunda qua feculo, Hieros. moriuntur improbi in futuro
description and character of the millennium, the purity and peace, the holiness, and happiness of that blessed state. Before Constantine indeed the church was
... was in greater purity, but was groaning under the persecutions of the heathen emperors. After Constantine the church was in greater prosperity, but was soon Maken and disturbed by heresies and ichisms, by the incurfions and devastations of the northern nations, by the conquering arms and prevailing impolture of the Saracens and afterwards of the Turks, by the corruption, idolatry, and wickedness, the usurpation, tyranny, and cruelty of the church of Rome. If Satan was then bound, when can he be said to be loofed? Or how could the faints and the beast, Christ and Antichrist, reign at the same period ?. This prophecy therefore remains yet to be fulfilled, even tho' the resurrection be taken only for an allegory, which yet the text cannot admit' without the greatest torture and violence. For with what propriety can it be said, that some of the dead who were beheaded lived and reigned with Christ a thousand years, but the rest of the dead lived not again until the thousand years were finished, unless the dying and living again be the fame in both places, a proper death and resurrection ? Indeed the death and resurrection
of the witnesses before mentioned (Chap. XI.) appears from the concurrent circumstances of the vision to be figurative, but the death and refurrection here mentioned must for the very fame reasons be concluded to be real. If the martyrs rise only in a spiritual sense, then the rest of the dead rise only in a spiritual sense; but if the rest of the dead really rise, the martyrs rise in the fame
There is no difference between them; and we should be cautious and tender of making the first resurrection an allegory, lest others should reduce the second into an allegory too, like those whom St. Paul mentions (2 Tim. II: 17, 18.) Hymeneus and Philetus, who concerning the trutb have erred, saying that the resurrection is past already, and overthrow the faith of fome. It is to this first resurrection that St. Paul alludes, when he affirms (1 Thes. IV. 16.) that the dead in Chrift fall rise first, and (1 Cor. XV. 23.) that every man shall be made alive' in his own order, Christ the first fruits, afterward they that are Clorist's at his coming, and then cometh the end, after the general refurrection. '.3 1. .In the general that there shall be such a happy period as the millennium, that the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, (Dan,
VII. 27.) that Christ shall have the heathen for bis inheritance, and the uttermost parts of the earth for bis pollefion, (Pfal. II. 8.) that the earth Mall be full of the knowlege of the Lord, as the waters cover the sea, (Il. XI. 9.) that the fulness of the Gentiles Mall come in, and all Israel shall be saved, (Rom. XI. 25, 26.) in a word that the kingdom of heaven, shall be eftablished upon earth, is the plain and express doctrin of Daniel and all the prophets as well as of St. John : and we daily pray for the accomplishment of it in praying Thy kingdom
But of all the prophets St. John is the only one who hath declared particularly and in express terms, that the martyrs shall rise to partake of the felicities of this kingdom, and that it shall continue upon earth a thousand years: and the Jewish church before him, and the Christian church after him, have farther believed and taught, that these thousand years will be the seventh millennary of the world. A pompous heap of quotations might be produced to this purpose both from Jewish and
(8) Burnct's Theory. B. 3;' et uno (millenario) vafabitur ; Ch.5. B.4. Ch. 6. Mede Placi- de quo dicitur, Et exaltabitur ta Doctorum Hebræorum de Dominus folus die illo. Traditio Magno die Judicii. p. 535. B. adftipulatur R. Ketinæ; Sicut s. Ch. 3. p. 892. &c. &c. ex feptenis annis feprimusquis
(9) Dixit Rabbi Ketina, Sex que ánous remiffionis eft, ita ex annorum millibus ftatmundus, feptem millibus annorum mun.