A^ 1 '$ »-^i ifV , r. /2..c §rom f0e feifirarfc of (professor ^amuef (gltffer in Q&emorg of %ub$t ^amuef (Utiffer Qj5recftinr%e $reeenfeb 6p ^amuef (Jtttffer QSreciiinribge &ong fo f0e feifirarg of (princeton £f$eofocrjcaf ^eminarj SOC' (7 / (/ me quickly. Thefe obfervations are made, not with an expectation of removing any deep rooted prejudices, but with a view of vindicating a differ- ent opinion. Before we proceed to the particular fubjeCt in view, we fhall make a few remarks on two volumes, entitled : " Illuftrations of Phophecy, in the courfe of which are elucidated many predictions which occur in Ifaiah or Daniel, in the writings of the EvangeHfts, or the book of Revelation, and which are thought to foretell, among other great events, a revolution in France, favourable to the interefts of man- kind, the overthrow of the papal power, and of ecclehaftical tyranny, the downfall of civil defpotifm, and the fubfequent melioration of the date of the world." That lomething good may be derived from the French revolution is a pofftble cafe ; but whether their intentions are better, than thofe of the fons of Jacob, who maliciouily fold their brother, remains to be proved. That the ftate of the world will be meliorated by the French revolution, is more than I can believe. The idea appears to me to have no foundation in prophecy. The author fays, " in truth, fo many fcriptural interpreters have apprehended a revolution in France to be predicted by the apoftle, that 1 am fearful of exhaufting the readers patience, by an examination of the names. It has been maintained in England and Scotland, in Holland and France, for above a century and an half. Univerfally will it be granted to Carry the greater weight, becauie it is grounded on the fame pal- fa?e. uDon a nortion of the 1 ith c. of the anocalvDfe." ( 4 ) The paffage is, i: The fame hour there was a great earthquake, and the tenth part of the city fell, by which tenth part is to be under- wood, one of the ten kingdoms into which the great city, Romifh Babylon was divided* This, many take to be the kingdom of Prance." The prophetic narrative refpefcVmg the witneffes in the 1 ith c. is evidently in the nature of an epilogue. This obfervation properly attended to, renders any referrence to the French Monarcy or Re- public, extremely improbable. The evident anacronifm, we truft, "will be fufficient to let afide the application of thole words, either to the Monarchy or Republic of France. This epilogue is placed between the 6th and 7th trumpets ; and immediately follows the hiftoric view given of the tranfjftions under the 6th trumpet. It is' not an epifode or digrefhon from the main fubjeft ; for John having given a hiftoric view of the tranfa&ion of temporal powers, under the 6th trumpet : in the epilogue he repre- sents to us, the ftate and fufferingsof Chriftians under the fame pow- er j and ultimately their triumphant deliverance from their enemies. In the 5th and 6th trumpets, John evidently gives us a hiftoric view of temporal powers, and their tranfa&ions in the eaft. Before he entirely leaves them, he makes this epilogue which by every rule of conftruftion, ought to have fome connexion with that which pre- cedes it ; and cannot with propriety be referred to powers, which have not as yet been mentioned, and are not introduced till after the founding of the -7th trumpet. It is extremely improbable that John fhould, in this place and connection introduce a power, which by the confeflion of all, he does not defcribe, before we arrive at the 13th c. where we find a bcaft with leven heads and ten horns crowned, one of which horns, it is generally agreed, intends the French Monarchy. The epilogue naturally iuggefts this idea to us, That it is John's laftaddrefs to the Chriftians in the eaft ; after which, he commences and carries on a hiftory of the tranfa&ions in the weft. The 5th and 6th trumpets, in connection with the 11th c, plainly furnifh this hifturic view : Firft, John in the 5th trumpet introduces Mahomet and the lar.iccn power, which laft, was, in about three hundred years nearly annihilated. Second, in the 6th trumpet he introduces four extraordinary powers, which by lome are fuppofed to conftitute the Ottoman power : but mod probably intend Mahmud the Gaznevide, Togrul Beg, ZingisKhan, and Tamerlane ; becaufe the very extraordinary tranfaftions of thefe powers, may induce us to believe, that they are noticed in prophecy ; and becaule it preierves the thread of John's hiftory, without any anacroniim. The laft of thefe powers came down below the deftru&ion of the feven churches in Aiia, which happened a little after the year 1260. The epilogue had in view ultimately the comfort and conlolationsof the churches in the eaft : They are affured of 1 260 years prelervation : for the witnefles no doubt intend the true chriftians in thoie churches ; they are alio plainly informed ol the complete deftruftiori of thofe churches ; and of the ftern feverity of the minifters of vengeance, who would not luffer their dead bodies to be put in graves. I cannot find that the Greek word vincma here ufed, ever means a common. grave ; and if it does not, the tranilation gives a larger meaning, than . ( 5 ) three days and an half, the witneffes fhould live again. Thefe days have no doubt a prophetic meaning, and as John is in the days of the feven trumpets, which include a period of 1260 years, three days and an half will be 630 years : the great event therefore referred to, muft happen about the year 1890. That (uch an event as the refur- reftion of the witneffes, will happen then, or near about that time, we have the molt clear and fatisfaftory evidence from Daniel and John. It is to be coilefted from Daniel as follows : The icven times that were to pals over Nebuchadnezzar, I take to be prophetic ; and consequently intend 2520 years. And from the riling up of Alexan- der the great, to the cleanfing of the fan&uary, there are to be 2300 years ; and from the rifing up of Mahomet, to the end of the Ma- hometan delufion 1260 years. Thefe feverai periods end in the year 1890, and are all that we find in Daniel that may be called precile periods. In John we have only one precile prophetic period, which is in the nth c. where it is faid, that the holy city fhail be trodden under foot forty two months, or 1260 years. And the thread of the difcourfe is a fufficient evidence, that the gentiles defignate the Mahometan delufion. Another part of John's defcription is, that there was a great earth- quake, and the tenth part of the city fell. If-the tranuation had faid no more than the Greek, it would have been, And the tenth of the city Jell, And whether a tenth part, or tenth head of the city is intend- ed, requires mature confideration ; for the conflruftion will be dif- ferent, according as the one or the other is adopted. The term, tenth, does not neceffarily oblige us to include in the term, city, ten kingdoms in Europe. The word city may be uied in a more exten- sive fen fe ; and the word tenth, may be fo uied as to be expreflive of the whole of the city : it mav be, and fometimes is uied integrally. God has in his wifdom feen fit to reprefent to us under the image of a man, feverai diftintt parts of a great city ; among which, Babylon was the head of gold. There can be no doubt but John has reffer- rence to this great image, when he fays, five are fallen &c. If this be the mode of computation, nine parts having previoufly fallen, when the tenth falls, the whole falls. We may eafily reckon up nine parts of the great city as follows : Babylon, Periia, Macedonia, the Ro- man Commonwealth, Imperial Rome, the eaftern and weitern Em- pires, feven in number. The ten horns are reprelented as growing out of the head of the foregoing powers, are cotemporary with eacli other, and are to be reckoned collc&ively as but one, which is an eighth head. The ninth is the Mahometan power. The tenth and laft part may be fuch a fiate of fociety, as has been exhibited to us in France, fince 1789. This laft (late of mankind is reprelented as exceeding all the other parts in wickednefs. The characteriftics of it, point out anarchy and confuiion, bloodfhed, and great political animofities and divifions, as abounding when God fhall come to judge the world for its extreme wickednefs ; and the time of this coming muft be in the tenth and laft part of the great city. And in the earthquake were flain of men ieven thoufand fome tranflate, feven thoufand names of men were flain, but the Greek conveys neither of thefe ideas : The Greek word chiliades, ttanilited, thoufand, is a fubftantive, and neceffarily takes a genative after it. ( « ) finds of men. were (lain to whom belonged feven names, which re- fers us to the deftru&ion of the bead having leven heads, in which the others are apparently included. John does not leave his Chrif- tian friends in the eaft, till he has exhibited to them the end of ty- rannical power and their glorious triumph over their enemies, in a happy relurre&ion, after a period of 630 years. The French, as well as all the other nations of the earth, may expe- rience the effe&s of the great earthquake, yet it is plain to me that theyare not particularly referred to by that paffage. We now proceed to point out where we apprehend the French Republic is exhibited in the prophecies, and the chara&eriftics will, we truil, apply themfelves naturally, and without any violence done to them, to that power. We find the paffage in Daniel 7th, 7th. as follows : — After this I (aw in the night vifions, and beheld a fourth beaft dreadful, and terrible and ftrong, exceedingly &c. and it had ten horns. I confidered the horns, and behold there came up among them another little horn, before whom there were three of the firft. horns plucked up by the roots, and in this horn were eyes like the eyes of man, and a mouth fpeaking great things. Then I would know the truth of the fourth beaft, &c. and of the ten horns that were in his head, and of the other which came up, and before whom three fell, even of that horn that had eyes, and a mouth that fpake very great things, whole look was more ftout than his fellows. I beheld and the fame horn made war with the faints, and prevailed again ft them, until the ancient of days came, and judgment was given to the faints of the moft high; and the time came that the faints pof- feffed the kingdom. Thus he laid &c. the ten horns out cf this king- dom, are ten kings that fhall ariie, and another fhall a rife after them ; znd he fhall be diverfe from the firft (the feptuagent renders the laft words, he fhall exceed all before him in wickednefs) and he fhall l'ubdue three kings ; and he fhall Ipeak great words againft the moft high, and fhall wear out the faints of the moft high, and fhall think to change times and laws ; and they fhall be given into his hand, until a time, and times, and the dividing of time ; but the judgment fhall {it, and they fhall take away his dominion to conlume and de- ftrcy it unto the end. I am leniible that fome commentations have endeavored to fhew that the Papal power is difignated by this little horn ; and fo it ap- peared to me formerly : but I could never find any three horns, or powers, that the Pope had deftroyed : nor could 1 fee that the Papal power arole after the ten horns, it is moft probably one of them, and it arofe before the others. The chartctereftics of the little horn are, — 1. He is to pluck up three horns by the roots. It may be impcffible for the moft accurate critic in the Hebrew, to decide pofiiively, that the tranflation fhould not have been, ahorn f$r « little time, inftead of a little horn, it is not defcribed as little in point of lize or ftrengili ; but as more powerful than any of the ten horns. We find the Roman commonwealth called a little horn, Dan. 8. 9. And out of one of them (that is of the four notable ones into which Alexanders empire was divided) came forth a little horn, ( 7 ) Eaft, and toward the pleafant land. The conftruction may be, that in the beginning the horn was little ; but in procefs of time, it waxed exceeding great. But whether the horn is to be long lived or not, muft be colle&ed from a confideration of other paffages. That the French Republic, was little in the beginning, compared with the numerous foes {he had to contend with, is a matter of public notoriety. If the little horn, as we luppofe, intends the French Republic, the queftion is, what three horns has it plucked up by the roots. The anfwer is, the French Monarchy, the (even Uni ed Provinces, and the Republic of Venice. At prefent the queftion feems to be fufficiently anfwered by the actual ftate of thele three powers; but a little time may throw greater light upon this queftion. 2 He has eyes like the eyes of man. This charactereftic, designates the great number and vigilence of thofe employed in the adminiftration of the government. Zenophon fays, that Cyrus difpatched a great number of officers into various parts of his dominions ; and that they were called the eyes of Cy- TUS. 3 His looks are to be more ftout than his fellsws. By his fellows, cotemporary powers are plainly intended : and this third mark is now a prominent feature in the French Repub- lic. 4. He is to make war with the faints, and to prevail againft them, until the ancient of days comes. Whether this is to be in fact, a war of extermination, or a public, and profeffeihoftility, confifting in an oppofition by words, and deffeminating principles, and fentiments avowedly antichriftian, may be a queftion. The latter mode probably tends more directly to deftroy Chriftianity, than real perfecution : and is therefore a more effectual mode of warfare ; both kinds of warfare have been carried on by the power referred to : of which many of the Roman Catho- lic clergy by experience, have witneffed. The warfare is to laft until the coming of the ancient of days, not to regenerate, but utterly to exterminate the power. If this coming intended only lpecial and invisible communications of the holyfpirit, no period of time can be pointed out when God has not in this way vifited his faints : confequently fomething elfe muft be intended by this coming : it muft mean a way in which he had not come before : and therefore a perfonal coming. 5 He is to exceed in wickednefs or hatred all thofe that have been before hiin. Our tranflation has, he fhall be diverfe from the firft. The Hebrew may have this meaning, and it alio has the former : and as the feptuagent has cholen the former meaning, it is moft pro- bably the true fenfe. There is no impropriety in applying this character to the power we are treating of ; it may however in procels of time be more evident. 6 He is to fpeak great words againft the moft high. ■ This character applys literally. Atheifm has been openly and publicly avowed. 7. He is to wear out the faints of the moft high. This muft continue to be the effect, whilft the prefent principles T»vevail .in the Frp.nrh R^nnhiir thft fai nu \,v>tll K«» wnrn nut anrl A*C- ( 8 ) r«-byed, by ridicule and philolophy, vainly fo called. This yth mark, feems to be a neeeflary confequence of the 6th, for if they fpeak againft the meft high, they will not think favourably of thofe who fpeak in his favour: it is evident that this power is to be com- pletely antichriflian, there is to be a complete apoftacy from, and renunciation of Chriftian Religion. In 2. Thef. 2, 3, it is faid let no man deceive you by any means, for that day fhall not come, except there come a falling away firft, and that man of (in be re- vealed the fon of perdition. Falling away is too feeble an expreflion for apoftacy, as it is in the Greek : the Papal power has not thus abandoned Divine Revelation ; and there is abundant evidence that it is not the little horn. 8. He is to think to change times and laws. This Chara&eriftic is peculiarly applicable to the French Repub- lic, and no other power that I know of. They have changed times, for what beneficial purpofe, except a fulfilment of the prophecy, I cartnot divine. 9. Law is to be given into his hands until a time, times and the dividing of time. Power and authority are to be exercifed by the little horn fwr a limited time only : when this power fhall begin to exereife its authority is not fpecified ; but whenever it commences, it continues afterwards to exercife its power, until the termination of a certain 1260 years. Commentators have generally afcribed to this little horn a duration of 1260 years, without confidering the precife words of the Prophet, which has led to a wrong applica- tion. It is only faid that law fhall be given into his hands, until, the confummation of a certain period ; it is not faid he fhall have it for, and during the term of 1260 years. He may have the power only an 100 years, and yet have it until the end of a certain pro- phetic 1260 years. The author of thefe remarks has lived until the confummation of the year 1797, but he is not 1797 years old. In the laft chapter of Daniel, it is afked, how long fhall it be to the end of thefe wonders ? It is aniwered, it fhall be for a time, times and an half or 1260 years. This period evidently commences, and ends with the Mahometan Power : and to the end of this period the little horn is to continue, which wants about 85 years to accom- plish it ; the Mahometan power having exifted 1175 years. It appears to me,' that there are no prophetic delcriptions in the Bible, that apply more precifely to their real object, than the cha- racieriftics of this little horn do to the French Republic : and if fo, we mult conclude that it will be permitted by divine providence to fill up the fum of its wickednefs. And fhould this be the cafe, what mortification muft await the author of the illuftrations of pro- phecy. The great advantages to be derived from the French Revo- lution, will all be illufory and chimerical : the ftate of the world from that fource, will experience no melioration. Having demon ftrated, and we hope fatisfa&orily, that the author's ideas .about the Revolution in France, are not grounded on fcrip- ture prophecy, and that they are erronious ; it follows of courfe^ that his ideas about the Mellenium muft alfo be erronious. The dilpute about that ftate, is divided between thofe who conftrue figuratively, and thofe who hold to the literal meaning of fundry naiTa ) The ableft commentors have agreed, that the Mahometan powet is defignated by the words, he Jhall plant the Tabernacles, &c. It is therefore plainly confirmed by an oath, that the refurreftion fhall take place at the time of the deftruftion of the Mahometan power. Otherwife what do thefe words intend, all the fe things JJ: all beJtnifneiL The deftruftion of the Mahometan power is the very epoch for the commencement of many other important matters. At that very time, the deliverance of thy people, of every one that is found written in the book, and the refurreftion fhall take place. In 1260 years from a certain epoch, all thefe things are to be finifhed : and that epoch feems evidently to be, the cornmen cement of the Maho- metan power. We are therefore only 85 years from the time, when all thefe things fha^l be finifhed. If there be any figure in thefe paffages, I wifli fincerely to be informed how I am to understand it : if there be none, \ve are not far diftant from the general refur- reftion : and if fo, there will either be no Millenium, or it muff take place after the refurreftion. The explanation here given, muft remain good, whether the French Republic be, or not, the little horn. That the refurreftion fhall take place at the end of the pre- sent tem'poial powers of the world, is founded in the immutability of an oath. ON THE MILLENIUM. A HAVE peiufed with attention, many pieces which have been publifhed on this fubjeft. It is a fubjeft in which every reflecting Chriftian muft feel himfelf deeply interefted at the prefent time ; for the commencement of the Millenium, though the prefent genera- tion may not live to fee it, yet the next may, according to the moft approved expofitors. The learned have viewed the immediate fub- jefts of the Millenium, in very various and different lights ; when men of learning, integrity and capacity, with minds dilpofed to re- ceive the truth, cannot agreee in lentiments about it, it is manifeftly an evidence of no fmall intricacy in the fubjeft. It feems ap- parent that the truth muft be contained in fome jone of the fol- lowing propositions: the members of the Millenium, will be men in a ftate of natural fucceflion • or they will be conftituted of thefe, and the martyrs railed from the grave, who are to be the officer* in that kingdom ; orlaftly, the members of the Millenium kingdom, will be all of them railed from the grave. Thefe three propofitions have evidently very different degrees of importance : the firft is le($ important than the lecond, and the fecond than the third. If none of them could be demonftrated to be true, or falle, according to the 'cornmen rulcs.of the conduft of the human mind, the laft ought to be received as true, becauie it is infinitely the moft important. The different advocates for the two fiilt propofitions, ieverally deduce them from Rev. 20. 4. 5. 6. It is generally allowed, that thefe verfes deicribe the commencement of the Millenium king- dom. < .1 ) It is neceflary to introduce the purport of thefe Qhree verfes, for the purpofe of forming a judgment as to their figurative or literal fenfe. Fift. John fees thrones, perfons fitting on them, to whom judg- ment is given, Second. The fouls of them that were beheaded for the witnefs of Jefus, and for the word of God. Third. Every one who had not worfhipped the beaft nor his image, neither had received his mark on their foreheads, nor in their hands they lived &c. Thefe are the fubjefts of which John fpeaks and the words are fufnciently extenfive, to embrace all the faithful Chriftians,' and all the faithful Jews. The qualities and properties attributed to thefe fubje£ts are, lfl they lived ; 2d they reigned with Chrift a thoufand years ; 3d bleffed. 4th holy is he that hath part in the firft refurrec- tion ; 5th it is the firft refurre&ion ; 6th over thefe, or on fuch, the fecond death fhall have no power ; 7th, they fhall be priefts of God, and of Chrift, and fhall reign with him a thoufand years. There are, evidently, three diftinft clalTes of beings, peculiar and diftinguifhing privileges are conferred on the firft clafs. They fit on thrones, and are inverted with judiciary power, excepting thefe, the qualities and pro- perties are common to the three clafles, there are two fpccial, and particular privileges, and feven that are common. That the fpecial privileges of fitting on thrones, and being inverted with judiciary power, will be the privileges of the twelve apoftles, is proved by the explicite words of our Saviour ; that is, that thefe privileges will be conferred on them, after the relurrection, and not before : he fays they fhall fit on twelve thrones, judging the twelve tribes of the children of Ifrael. It is not implied in thefe words, that there fhall be no more than twelve thrones: the Revelations frequently mention four and twenty ; which are evidently the full and compleat number of thrones, Thefe two privileges belong to im- mortal, and not to mortal men. Can fcriptural evidence be adduced to fhow, that they may be the properties of mortal men ? Such evidence we truft, cannot be produced from fcripture. The advocates of a figu- rative conftruttion, allow that there is noBgire as to thefe privileges; but they fay that thole who are inverted with thefe privleges, are natural men. Extraordinary powers we prove by the infallible words of infpiration ; Can any fcripture be produced to fhow that more than ordinary powers belong to mortal men ? we conclude, without fear of refutation, that thefe two properties are peculiar to a refurrec- tion life ; the figurative fenfe, of the whole paffage would ftand on ftronger ground, if it could be demonff>ated, that thefe are not the properties of a refurreftion life. The fecond clafs is, the fouls of them that were beheaded for the witnefs of Jefus, and for the word of God. An oblervation is made here, by thole who conftrue figuratively, which is intended as an objection to the literal fenfe : it is this that the refurreftion is never ipoken of elfewhere, by the living of the foul ; inanfwer to this, we might demand a proof that it is fo fpoken of here : in a phi- loiophieal view, if the refurreftion be intended, how fhould John exprefs himfelf ? he could not fay that he faw the bodies that had ~.~..1J J • .1 .-> r r . ' , in- • n ( * ) them by that which conftitutes their perfonal identity ; whether the foul had been afleep or dead, or otherwise cannot be deduced from John's words ; if John fees them after the reiurreftion, he fees the foul united to a glorious body. Can the refurre&ion life be predicated of any other thing, than the foul ? can the life of a rational man lie predicated of any other thing belonging to the man except a tational foul ? But the objection takes it for granted, that life is predicated of the loul ; be it io. Had the foul always been alive, is not a relur- re£bon life attended with as many diffeient circum fiances, and more than attend the conversion of a loul ? But we fay it remains to be proved, that John predicates life of the foul fimply confidered. The giammatical conftruttion of the 4th verfe has perplexed com- menrators. John tells us what he faw ; thrones, and thole fitting on them, and the fouls of the beheaded. Tas pfeuhaston pepelekifmenon, an accufative following the verb ; the queftion is, how far the verb J faw extends ; does it extend to the word, Oitines or every one who ? if fo, the grammer is not good ; or the words, fouls of them, muft be tindei flood, and be placed before the words, every one who, or fimply, who ; but the fenfe is good, and the grammar is good, if we extend the verb I faw, no farther than the fouls of the beheaded ; John firft tells us what he faw, and the words, every one who had not worfripped, they lived, is a d)ftin£l af%i tion by itfelf. Now thele words contain all that John had leen before, as to iubje£ls; thofe fitting on thrones, and the beheaded did not worfhip the beaft. In this fenfe, they lived, is affirmed of every one who, and not of the foul, fo that in every view the oblervation has no force in it. The foul is a term often ufed in fenpture, and intends the whole man. The third clafs, is, every one who had not worjliipped the Beaft nor his image, &c. Under thele chara&ers, the Beaft, &c. all wicked temporal powers are included, that are to continue until Chrifl's fecond advent. By thele words, who had not worfiipped, the whole body of Chiiflians are included, whether they died as Martyrs, or othei wife. I do not recollect at prelent any objt&ion to the literal fenle of thefe words, derived from the words themfelves, nor can ■we add any thing, to make a plain paffage more plain. The Beaft, ond the image of the Beaft, embrace at leaft 1890 years. Life being predicated of all thole that had an opportunity to worfhip them, muft be predicated of many that had been dead. If this part of the text be read in the manner I have fuggefled, the whole text is complete in fenle and in grammar, and if it had been divided into two vertes, no queftion would ever have been made about- the fullnels of the fenle, or the accuracy of the gram- mar. It would read as follows : " I law thrones, and they fat upon them, and judgment was given unto them ; and the fouls of them that were beheaded for the witnels of JefuB, and for the word of God," " And every one who had not worfhipped the Beaft, &c. They lived, and reigned with Chrift a thouland years." This laft paffage contains all the fubjefts that John fays he faw in the firft part ; and a great multitude, befides thole fcated on thrones, and the Martyrs. According to this divifion, John does not pre- dicate life of the foul, but of every one who had not worfhipped, ( i3 ) have been numerous ; I have found none that fugged this plain and eai'y divifion. The Englifh tranflation feems to forbid all criticifm. The dangerous error, contained in the words, and which had not, inftead of the words, and every one zoho had not, ought to be urged with zeal. The feveral properties that are afterwards particularly attributed to thele fubje&s, are not the properties of Martyrs alone. The Beaft, and the image of the Beaft, occupy a Ipace of time, not fhort of 1890 years. Every one who was not guilty of idolatry, during this period, and furely Martyrs were not, and many befides Martyrs were not, have fundry properties predicated of them, which are the very properties and qualities promiied to the faints in the refurreftion life. John does not affert that he law every one who had not wor- fhipped the Beaft; but that he faw fome of them particularly, and this affertion of John, is very honourable for them. Thele fitting en thrones, and the Martyrs, might be fo few in number, that John might diftincUy fee all of them individually. The whole body might be very numerous ; a great multitude which no man could number, as John expreffes himfelf in another place. There leems to be a natural rerfon, why John might fee diftin&ly, thole who fat on thrones, and the Martyrs; but if the whole body was very nu-i merous, it feems to be again ft natural reafon, that he fhould lee every individual ; and the text conveys no idea that he did. As to a multitude of general and diffufe objections againft the literal fenfe of the paffage, they apply to every thing, and confe- quently to nothing. We allow that there are figurative expreffions made uie of in the Revelations ; but it will not follow, from hence, that all is figurative ; and if not, fuch an objection rnuft fail in a par- ticular application. John afierts, that all who had lived, in a Ipace of not lels than 189,0 years, live again. But the nature of the lub- je£l muft be well confidered : true, it muft indeed ; but ftrange is the argument, that makes a plain paffage, figurative, becaule others are' fo. If the rule be reciprocal, as the Logicians fpeak, then a figura- tive paffage muft be plain, becaufe other paffages are fo, and this brings us to no rule at all. The nature of the fubjeft, and the pro- perties, muft be confidered by themfelves. We muft endeavour to fee, whether the fubjeft be a proper recipient of the properties ; and whether the properties can be predicated, as well of mortal as immor- tal fubje&s. The properties being of a particular kind, can they be the properties of two fubjefts, effentially different in their natures. As we fully believe that they cannot, we anxioully wifh to make it appear fo to others ; becauie the coniequences are almoft infinitely different. It appears to me, that there never was a queftion agitated of greater magnitude than this ; whether the refurre&ion precedes the happy ftate of the church denominated by the Millenium ? If it precedes, may God have mercy, on fuch as forcibly wreft the plain meaning of Icripture. If it does not, they who hold to a literal fenfe, run no rifle ; the Millenium ftate, according to them, gives a dilplay of divine power, infinitely luperior to what it can be in a figurative fenfe. Divine power is exerted but one way according to thofe who hold to figure. In how many different, glorious, and terrible ways muft it be exhibited, if there is no figure ? Is not the ( 14 ) earth are to be matured for gathering, for to be trod in the wine prefs of the wrath of God : or are they to be matured, only for far- ther maturity and prefervation ? For God's fake, for the fake of thole ■who lack vifion, let thofe whofe duty it is, fee that we be not over- taken, and defiroyed, without their having previoufly forewarned us. The literal fenfe leads inevitably to an awful cataflrophe. The figurative, where does it lead us, if not true ? It leads to an error moft fatal. But as it was in the days of Noah, fo (hall it be, when ? Muft this be after the Millenium ? I think not, but that it muft be before it. The firft property is common to mortal and immortal beings ; f: they lived," but when predicated of thofe that had been dead, it is an uncommon property. The words, they lived, are manifefty predica- ted of fubjefts, that had lived, and had ceaied : olive, in fome manner or other. If we could fairly change thefe lubjefts, it is true, life jnav be predicated of mortal man, fo long as a live. This predi- cate may therefore be applied in both ienics ; and fimply confidered, would not be an evidence, whether applied to thofe who had, or who had not been dead. The fenfe can only be derived from a knowledge of the fubjeft. The fecond propetry is, and reigned with Chrijl a thoufand years. To reign, is one thing ; to reign with Chrift, another. That the faints are to reign with Chrift, after the refurreftion, and not before, is the explicit language of fcripture. Reigning with Chrift, implies a refurreftion. The thoufand years is a definite idea of reigning, not applicable to the lives they lived. That is, it is no limitation of exiftence. Though they may reign only a thoufand years, they may exift ; they muft exift forever. They are not all leated on thrones ; we fee no reafon for concluding that they are ; yet they all reign individually. The pronoun every one who, is fegregative, and indi- vidual ; and it is predicated of every' individual, that he fhall reign ■with Chrift a thoufand years. Thus reigning individually a thou- fand years, without any limitation to exiftence, is an evidence of the immortality of the perfon fo reigning. The fame thing cannot be predicated of mortal beings. It agrees with the fubjeft in the literal, but not in the figurative fenfe ; if the fenfe was figurative, it would . be fatisfied with a fucceffion of mortal beings, for a thoufand years, the individuals living no more than fixty or leventy years. The two next properties are bleffednefs and holinefs. Bleffed and holy is he, every individual is made a partaker of thefe properties. Mortal be- ings are not partakers of bleffednefs and holinefs in an abfolute fenfe. Flefh and blood cannot be bleffed and holy. Paul is always filled with grief and fonow, when he contemplates his mortal ftate. The reafon of being bleffed and holy, is, for over thefe the fecond death fhall have no power. They are in poffeffion of a bleffed and holy immortality. This is a poffeffion, which muft give a zeft to every joy ; without this, there is a great mixture of alloy. Our Saviour fpeaking of the righteous in the refurreftion, lays, they can die no more. Thefe properties therefore, I apprehend, can only be predi,. Cated of immortal beings. Bleffed and holy is he that hath part in the firft refurreftion. If the refurreftion is to be taken figuratively, *nd intends no more, than a levival «f religion on earth. This blel- ( '5 ) from Chrift, to the Millenium ; and the words, bleffcd and holy, mnft be taken in a partial and limited, not in an abfol ate fenfe. Paul'* bleffednefs and holinefs on earth, he always reprefents, as inconceiv- ably fhort of what they would be when he fhould be with Chrift. The fifth is rather a chcumftance than a property » it is the firft refui region : an objeftion is raifed here againft the literal fenfe, be- cauie tiie epithet, Jirjt is no where elfe applied in this manner. If this was really a fact, it would be no objection. The prophetic affertions of a fingle prophet, have always been received as valid* If it is no where elfe thus applied, yet that there mull be a firft re- furre&ion, is evident from the plain import of other paffages of fcripture. The promifes, that the meek fhall inherit the earth maybe confi- deredas evidential of a firft refurre£t:on. Ps. 37. For evil doers (hall be cut off, but thole that wait upon the Lord, they fhall inherit the earth. The meek fhall inherit the earth, and fhall delight thernfelves in abundance of peac;\ Such as be bleffcd of him, fhall inherit the earth. The righteous fhall inherit the land and dwell in it forever. Acls^. 5. Of Abraham it is laid, he gave him none inheritance in it, no not to fet his foot on, yet hepromifed that he would give it to him for a poffeffion. Matt. 5. 5. Bleffed are the meek, for they fhall inherit the earth. Paul fpeaks of the firft reiurreftion to a happy immortality. Phil. 3. 11. If by any means I might attain unto the refurreftion of the dead. The priviledges of the firft born were 1. A double portion, Duet. 21. 17. 2. A right to the priefthood, Num. 3. 13. 3. The government and dominion. Gen. 27. 29. 1 Thef. 4. 16. The dead in Chrift fhall rife firft. Heb. 12. 23. To the general aftembly and church of the firft born. Ja. 1. 18. Of his own will begat he us with the word of his truth, thit we fhould be a kind of firft fruits of his creatures. Rev. 14. 4. Thefe were redeemed from among men, being the firft fruits unto God and the Lamb. Firft born, and firft fruits, are fo denominated, becaufe there are more born, and more fruits. And theie phrafes are fully equivalent, to the firft relurrecfion. The objection feems to have been made without having paid due attention to other paffages of fcripture. If the paffage, Rom. 8. 23. has reference to all the true Chriftians un- der the prefent difpeniation, the term, firft, is there expreffive of farther, or more fruits, and not only they but ourielves alio which have the firft fruits of the fpirit, even we ourfelves groan within our- felves, waiting for the adoption, to wit, the redemption of our body. The idea of a firft refurre£lion, m*kes this whole paffage plain and mtel legible ; otherwife it appears to me incomprehenfiblc. Reiur- reftion in a general fenfe, may intend the calling forth of good and bad from the grave ; but the terms, the firft relurreftion, are confined to an immortal happy exiftence. The hope of the creation is poftpo- ned to the time of the redemption of the body of thole who have tho firft fruits of the fpirit. If there be not a firft refurre£tion, it is im- poffible that this hope fhould evei 4 be realized. Paul has therefore as clearly foretold a firft refurreftion as John, he has not exprefsly called it a firft refurreftion, but he has laid down fuch principles as will i,.ft;f., .,<> ;„ «.u;.. :«• , en ..r..._/a.: — \\r\ „-.» »~ k^ *u r..u_ ( i6 jects of hope in the Millenium kingdom ? The dead who are to be reftored to life. This idea fo far from militating againft the doc- trine of free and fovereign grace, eftabl.fhes it, and opens a door for the difplay of it, without reforting to univerfalifm, much broader than any we can poftibly find upon a figurative conftruction. The 6th property is, that over fuch the lecond death fhall have no power. The fecond is only applicable to thofe who have once died. The mentioning of this circum fiance, is an evidence that the lubjecls were in a (late, where a fecond death is applicable, that is beyond the grave, where many will experience a (econd death. It carries this idea with it, that there is a power in the fecond death, which * will be an occafion of infinite mifery to the finner ; but it will not af- fect the righteous, even if they fhould be encompafled with that power. To illu (Irate my idea, I refer to the three, that were caft into the fiery furnace, who, though encompaffed with the flames, expeiienced no inconvenience in that fituation. Thofe that adhere to a figura- tive conftiuction and fuppole that the firft relurrection means no more than an effectual and genuine revival of true religion, are of opinion, that this will be univerlal over all the world ; but that to- wards the clofe of the period, there will be a very great apoflacy, in confequence of which the lecond death will be inflicted on millions. This abfurdity, is left without explanation ; That bieffed and holy beings, on whom the lecond death has no power, fhould apoftatize, and become miferabie and unhloy beings, and be actually fubject to the lecond death, is an incontrovertable contradiction, which is necefTarily attached to the fyftem. The feventh property is, They jh all be Priefls of God and of Chrijt. Priefls are holy officers, dedicated to holy things. They are rela- tive officers. They have a fuperior, and an inferior lelation. They are related to God and Chrifl ; and to others, who (land in need of their miniflerial offices. II the figurative conftruction prevails, fuch officers as thefe, cannot be in the Millenium. There can be no in- ferior relation, and the inferior relation is the effence of the mini- flerial office. If every individual in the Millenium, is to be a King and a Pried, there can be neither fubject nor hearer. What is a King without lubjecls? and what is a nrieft without hearers? A figurative conftruction of the lubjects, of whom thele predicates are made,- changes the nature of the properties, and renders them truly inconceivable. And jhall reign tilth him a thou f and years ; they are all to be kings, and all to be prieits, Rev. 1. 6. and hath made us kings, and pneils unto God, and his father, 5. 10. and hath made us unto our God, kings and priefls, and we fhall retgn on the earth ; 1 P. 2. 5. 9. ye alio as 'lively (tones, are built up a fpiritual houle, an holy priefthood : but ye are a chofen generation, a royal priefthood, an holy nation, a peculiar people. In thefe. pafiages there is no figure; they hav© relation to the Millenium kingdom, dilignating its officers, but not the fubjects, Peter and John have both of them refererence to Chrif- tians who lived between Chrift's firft coming and the Millenium. Thele are to be kings and prieft, and they are to reign on the earth, not by proxy but perlonally ;, if we fuffer with him we fhall reign with him ; if thefe (even properties connot be univerlally predicated of a mrw-ral m-jn thA fnV»i*»£Vc nf tl-i/»m i-niiO- h*» immnrtal If fs nnt lire. ( «7 ) tended by thole who hold to a figurativfpconftruction, that their happy mortals, in the Millenium, will be more genuine and firm chriftians, than, w^re the apoftles and martyrs. Can we predicate of the apoftles and martyrs, while on earth, all the properties here predicated of thole happy lubjetf.; ? If we cannot, it i c . evident we cannot of anv other mortal men. Thefe {even properties could not b^ predicated of Paul himfelf whilft here on earth ; nor can they be predicated of the chriftians jointly, or individually. Did Paul reign with Chrift at all on earth, much more, a thoufand years ? But thefe are to reign individually, a thoufand years. Was St. Paul bleffed ? no. Was he holy ? no. Was he a royal pricft ? no. It is, appa- rent, that there can be no genuine refemblance, between the church contended for by thofe who adopt a figurative fenfe. and the npoftolic church. Thefe properties conftitute an effential tiifterence. Thrones, judiciary power, reigning with Chrift, bleffednels and holinefs. The defcriptions are neitiier too high, nor too low, when applied to a refurre&on life ; but at prelent it appears to me, that they are much too high, if we apply them to mortal men. All the arguments that I have feen in favor of a figurative meaning, are fo diffufe, and general, that I have found it extremely difficult to make a purticular application of them. It is laid by thofe who fupport a figurative fenfe, that " this def- cription of the thrones, and of them that fat on them, is not to be underftood, as if all who are afterwards laid to live, and reign with Chrift a thoufand years, were to fit on thefe thrones ; the figurative defcription feems to intimate order and government in the kingdom." Thev who fupport the literal fenfe, fay, the thrones are, as well as the perfons fitting on them, realities ; they do dot lay, that all fit on thrones ; but that all reign ; though they^lit not on thrones, they are in and round about the throne. They lay, there will be, not a figurative, but real order and government, and that the paffage represents, exclufively, the officers of the government. In the fig'ira^ivc fenfe, there are none but officers, there are no fubje&s. " They who underftand this dilcription in a figurative lenle,.ob- ferve, that all thele expreffions will very well bear fuch an interpre- tation. That it will be more agreeable to the ftile of prophecy, in particular to the ftde of this book, which every where abounds in figurative defcriptions. That all thefe expreffions are ufed in the aniient prophets, in a figurative meaning, and that there are unanf- werable difficulties attending a literal interpretation of them." Let any man refleft, and then lay his hand upon his heart, and fay, that the prophet has not truly described this manner of reafoning, and fo thiy wrapt it up, I will not comment here, they are all univerlals, and have no particular application. The properties muft be minutely considered, fo as to fee. if the fubjscT: be a proper recipient of them ; every one who, and/ bUjfcd and holy is he who, are indicative of individuals. And a thoufand years reign, not term of exiftence, is predicated of each of them. It im- plies at leaft a thoufand years exiftence, it doss not imply the whole of exiftence. Cm this be the oroperty of a mortal ? Revelation is filent ; and natural realba has no probable proofs to exhibit in it?, favor. ( i8 ) " All thefe expreffions may very well be undei flood in a figurative fenle. The fouls of them, &c. may eafily according to the manner of prophetic language, fignify perfons of like fpirit and temper with them, of like faith, patience, conflancy and zeal. John the baptift was Elias becaufe he came in the (pirit of Elias. Thus, a (late of the church, in which a fpirit of the anticnt martyrs and confeflbrs, and the purity of thoie times fhall return, may be deicribed as a church of martyrs, a church Id nearly reiembiing them in temper, constancy and zeal." All the (xprejjions cannot he undcrftood in a figurative fenfe ; and they do not fo undeifhnd them. The fubje&sof the predicates, they will have to be figurative, but not the predicates. The lubjects, in their fenfe are only probationers fur immortal life; in our fenfe, they have had their probation, and aie in poffeffion of immortal life, y The fouls o^ them that were beheaded, may eafily fignify perfons of like fpiiit." How, eafily ? Is it an ea(y matter to fuppofe that John did. not fee t«ch as had been beheaded, when he favs he did ? This is fo far from being ealy to me, that I find it inconceivable ; not one of the terms employed about the fubjefts has any appearance of a figure. The fouls of the perfons beheaded, refer us directly to the martyrs. Every one who had not zuorjliippcd, has no miftjc fenfe ; living, reigning^ bUjfedneJs, holinefs, priejls of God and of Chrijl, ar* not mi (lie descriptions. It is here, that the figurative fenfe cseates the mi fiery ; there is none in the words themielves. It feems utterly impofliblc for us to know whether one man is like another in fpiiit, conflancy and zsal, if they are not both placed in the lame trying fituation. It mull be granted, that thole in the Millenium, will not meet with the lame trials and lempations, as have fallen to the lot of theapoftlcs and other chriltians. As to John's being called Elias in the old teftament, it has not even the iemblance of an argument, I may appeal to thofe who adduce it, to fhow hu>w it applies. A church may be Ueiciibcd as a church of martrys, in which, there fhall be a return of their fpirit and purity. If any where there muff, be tbrne good found (enfe in this oblervation ; but I readily confefs I do not fee it. So far are the predicates from intimating any thing like a church of martyrs, that they exprefsly warrant the idea, that the fubjefts were idme of them martyrs, not all and that they are now beyond mortality. Several things are predicated of the iub- jefts. I requeft to be fhewn which of them intimates that thefe fub- je£f.s have like fpirit and zeal as the martyrs. It is a very ealy and natural figure, as well as very common one, In the book of prophecy, to delcribe perfons by the names of iuch, whole tempers and characters they imitate. Thus the names of Sodom, Egypt, and Babylon, arc often afcribed to Rome." Whether thefe names are rightly applied, is a qucftion yet to be decided ; but if rightly applied, it wouid not be an argument againft a literal mean- ing. .If Egypt, Sodomand Babylon, reprelent Rome, it is confefled, that Rome is designated by them, becaule fire is equal to them in wickednefs ; but if the (ouls of them that were beheaded, and th« predicates of them, intend mortal beings, then thele mortal beings, and the martyrs, are in very different circumltanceSj and connot C '9 ) refemble each other in trials, patience and zeal. Thofe mortal be- ings, tefcmble the martyis no more than they do the angels. The fpi; ih-abfi.Vacv.ed from circumftances, is a veiy general trait, and may be carried up to the Deity himfelf, lo far as purity of fpirit is the iubjeft of enquiry. " The other expreffions of refurreftion, of living and reigning, were ufed before in axitient prophecy, to fignify the reftoration of the church, from a low and affliftei ftate. Thus the prophet Holea, exhorting to return unto the Lord, for he hath tern, and he will heal ; he hath fmitten and he will bind us up ; he adds, after two days will he revive us, or make us live again. 0n the third day will he raifc us up, as from the dead, and we fhall live in his fight." Whether this paffage relates to Chrift, or to fome more diftant event, is not yet fettled. It remains yet to be fhown, what is meant, by revive, or make us live again. If it could be fhown, that the prophecy had its completion in the Jews then in being ; it would fhow, that the words revive, or make us live again, did not intend a relurreciion lit- erally of the dead. We grant, that, to live again, and rejurreEiion, do not always intend a refurrcftion of the dead ; but they do fometimes intend this precifely, and in this fenfe, we take the words. " This is the fir ft refurreftion." And it never will be fhown, that it is not the true lenle, by fhowing, that the word has differe-at-meanings. When it is laid, bleffed and holy is he that hath part in the firft reiurre&ion, there can be no doubt in what fenfe the term rejurreEiion is ufed ; it intends the regeneration which our Saviour (peaks of Mat. 15. 28. And Jefus faid unto them, verily I lay unto you, that ye which have followed me in the regeneration, when the Son of man (hall fit in the throne of his glory, ye alio fhall fit upon twelve thrones, judging the twelve tribes of the children of I (Vac I. " When the two witneffes were flain, and their dead bodies lay in the ftreet of the great city, the fpirit of life from God, entered into them, and they flood on their feet, or they are reprcientcd under the figure of being railed from the dead." — I am perluadcd there is no figure here ; who the witneiTes are, is a queftion about which the learnr ed are very much divided. The text however muft be laid afide, until it is fairly fettled, who the witneffes are ; I take them to be a col- lective number of Chriftians, who have died literally, and who will rile literally. " It is moreover obfervable, that, as all thefe expreffions may be underftood in a figurative fenfe, agreeably to the language of prophecy, fo it is more agreeable to underftand them fo in a book of Revelations, delivered throughout in fuch a flile ; every part of the prophecy is fo to be underftood, the book, the (eals, the trumpets, the beafts, the witneffes, the dragon, and old lerpent ; and why not the relurrec- tion of the Martyrs and Confelfors." — " It is farther to be oblerved, how fully the difciiption of the converfion of the Jews, anfwers to the Millenium of John ; who ufeth the very words by which their Prophets had foretold their converfion : " now as this happy ftate of the church may well be underftood of the fulleft accompli fhments of phophecies, which fpeak of the converfion of the Jews, and receiving them again into the Church, which St, Paul calls life from the dead, this interpretation will ( 2° ) be the moll; eafy and proper, as moft agreeable to the fenfe in which they are ufed in the antient prophecies upon the like oceafions, a literal and proper refurrecbion of the martyrs and confeffors. who fuffcred in the heathen Roman empire, is attended with many dif- ficulties ; fo great as lo render that interpretation very doubtful and improbable : a proper and literal reiurreftion is never in the whole of the new teftament exprfcffed or reprefented, by the living of the jouU but by the living, raifing, and refurre&ion of the dead, the r.nfmg of the bodies of the faints, of them that fleep in the duff. This doftrine feems not confident with the happy (late of fouls departed, or with the high prerogative fuppofed to belong to the fouls of the martyrs. This doftvine does not agree with the accurate delcnpticn of the reiurreftion in the holy fcriptures ; for in all thole fcriptures there is no mention of a fir ft, and a fecond refurre&ion, or that one of them is to be one thoufand years after the other. They reprefent the refuneftion to be performed in a moment, in the twinkling of an eye : they reprefent at that time, that the dead in Chrift {hall rife firiV: but then alio we which are alive, and re- main, fl j all be caught, up together with them in the clouds, and fo we fhall be ever with the Lord. The fcriptures fpeak conftantly of the relurre&ion of alb the faints as of a refurrt&ion, not to a temporal life on earth, but to an eternal life in heaven. Nor does the do£lrine agree with the genius of Chriftian faith, or with the nature of Chriftian hope ; or with the freedom and temper of fpirit it requires from the profeffors of Chriflianity, who are taught, not to let their affections on things on the earth, but on things above, where Chrift fetteth at the right hand of God. The prophecy feems to fuppole fuch inhabitants of the earth dur- ing the Millenium, as were the inhabitants of the earth, when the Bead was deftroyed ; or men in the ufual ftate of natural fucceflion, not peifons raiied out of their graves. Here is no intimation that all good and faithful Chriftians ate to be flain at this time, together with the Beaft and his followers, to make room for Martyrs, and perlons who died fome hundred of years before, to inhabit the earth in their room. Bcfides they are reprefentedj^n this ftate of Mille- nium, as liable to be milled by the deceitful arts of Satan, and the terrors of periecution ; for which reafon, the fafety and fecurity of the Church in this period, is reprefented, by laying a reftraint on $atan, that he fhould not deceive the nations, till the end of a thou- sand years. The inhabitants of the earth are then fuppofed in the prophecy capable of being deceived, and in danger of it. The order of the prophecy feems to confirm this obfervation ;. for when the thoufand years are expired, Satan muft after that be looied for a little feafon, and he fhall make fo bad ui'e of that little time, as to deceive many, fo far to deceive them, as to gather a very great num- ber of them together, to attack the faints and the beloved city. Muft the new enemies of Chrift and his religion, be fome of the old perlecutors railed from the dead : or fome of the Martyrs, after their refurreclion, feduced by Satan into his party ? or muft they be, as the prophecy feems plainly enough to fuppole, fuch a iucceffion pf men as now inhabit the earth ? The prophecy places the general jefurie&ion after the Expiration of the one thoufand years* ( a; ) It fhould feem then, that a literal and proper refurrf&ion of Mar- tyrs, to live on the earth one thoufand years before the general relur- rection and judgment, is not a neceffary fenfe of this prophecy, nor fo natural and probable a fenfe as the figurative. The literal fenfe is liable to many difficulties, and hardly reeoncileable o other deicrip- tions of the lame prophecy, and to other paffages cd fcripture. But the figurative interpretation, viz. that this prophecy fhould mean aft happy (late of the Church on eaith, will auluci the whole delign of the propheev, and appears the moreicaly and probable meaning of the words. The Church in peace, free from periecution, and all the deceitful arts of Satan and wicked men, enlarged with the converfion Of the Jews, and fulr.els of the Gentiles, ierving God as a kingdom of PneftSj in purity of Chriftian worfhip, and enjoy- ing all the bleffings of protection and divine grace, may well be ex- preffed by living and reigning with Ghrift." Thele are fome of the ableft arguments in favour of a figurative eonftruftion. It is difficult to find out exactly to what opinion tbele arguments are oppofed. They are gcneialiy oppoied to a literal con- ftruction : but it leems to be neceffary to know what weie the opin- ions of thole who conftrued literally; for their opinions might be erroneous. It ieems that the foregoing arguments aim at invalidat- ing this idea, that the Martyts and Confelfors only would rife and reign a thoufand years. This opinion being entirely erroneous, we need not refort to a figurative ienfe to confute it. If this be the particular idea which is endeavourVd to be deftroyed, I am perfectly iatisfied with it : but the manner of getting rid of it, may be erro- neous ; and tend to enforce ideas, much more dangerous, than thele defigned to be confuted. If the three verfes on which we arc remarking, have reference only to the officers of the Millenium kingdom to beings immortal, we mufl neceffarily fuppofe that there will be other perloras befides thefe, and in a probationary ftate ; and this will not militate againft the converfion of the Jews, nor againft the fulleft accomplifhrnent of the prophecies, which Ipeak of their converfion : a literal lenfe ©pens a door for converfion, but a figurative fenfe fhuts every door againft it : for all are immediately upon their introduction into this kingdom, bleffed and holy ; and ever fuch the lecond death has no power. But we find a very great army deftroyed by fire from heaven, and they who hold to a figurative fenle, are neceflitated to allow it ; that thele were feduced fiom the number of thole, of whom it is laid, the fecond death has mo power over them. It is laid, that thofe contained in the three verfes are capable of being deceived ; and this is a very evident roi flake, it is impofftble that he who is holy and bleffed and over whom the lecond death has no power, fhould be obnoxious to deception : many of the observations in favour of a figurative fenic, have no perceivable connection *vith the matter. What are the difficulties accompanying a literal fenfe ? how does it militate againft any description of the rehurcction, or againft the genius of Chriftian faith or hope? we are commanded to to let our affection on things in heaven, and not on the earth, but what is heaven ? may there not be a heaven upon earth ? If wc are allowed to make ulc of our realoning faculties about revelation, ( a ) »s we\ do about other fciences ; then we mufl hold, that the figurative fenfe is chargeable with the mofl palpable abfurdity ; it holds, that beings incapable of deception are capable of it ; that thole over whom the kcond death has no power, are deftroyed by fire from, heaven. The figurative conftructors hold that the three verfes include all the fubje&s of the Millenium kingdom : and fo holding, they are chargeable wilh abfurdity and contradiction, for tlie qualities cannot belong to mortal probationary beings ; or if they do, thele beings cannot be deceived, nor be deftroyed by fire. As to the general refune&ion's being after the thoufand years; we only obferve it is in point of order, it is no evidence that it will be fo in point of lime. The argument here Egainfl a literal fenfe is this, if the general refuireclion actually takes place after the thoufand years, as it is evident, that good and bad will all be railed at the lame time, then ali that is faid in the three verfes, as to the immedi- ate fupj'e£b, muft be figurative : this argument if well founded, un- doubtedly deflroys the literal fenfe, but what has been obfeived already, fhows that it cannot be ; we may argue with as much certainty, from the mr.nifeft fenfe of thofe thiee verles, about the time of the generel refurreftion, and indeed with much more certainty, than from the mere pofition, or order of one text, to the fenfe of another text : if it can be proved, that the general refurrccYion will be after the thoufand years, I may not conclude from thence, that thofe three verles are to be taken figuratively, for this is a more natural canfequence, I do not comprehend the lenfe of them. The paff.ige has fuggefted different ideas to different expofitori; two methods of conftruftion have been generally adopted by them : how nearly the opinions have been divided, as to the two fchemes, I cannot tell, Firft, that there will be 3 literal refurre£tion of martyrs only, a thouland years before the general iefurrec~tion ; and the dire£t mean- ing of the avoids, the fouls of thc-m &c. is infilled on. Second, that no literal relune&ion is to be gathered from the expreffions, nothing farther is intended, than a great revival of reli- gion on earth. Third, That the literal meaning of the expreffions is to be ad- hered to, fiom which it refults, that the fubjeftsin thofe three verfes, are all the faithful raifed from the dead, and are conftituted officers in the Millenium kingdom : and hence it may be inferred, that the refurrection will be general, The firft fcheme cannot be right, becaufe the text has not reference to martyrs only ; more fuitable and comprehensive words could not. have been cholen, to point out all the faithful ; life, reigning, blef- fednefs, holinefs, not fubjeft to the fecond death, priefts of God, and of Chrift, are predicated of the fouls of the beheaded, and of every one who did not worfhip the beaft, &c. Thele amount to a complete univci ialiiy. We' have already endeavoured to fhew, that the fecond fcheme cannot be light ; and at piefent we rely on the proofs exhibited. The third fcheme, I apprehend, is perfectly new : its novelty will, it is to be feared, be an objection again ft it. According to this fcheme, the three verfes point out to us only the officers of the ( *3 ) Millenium kingdom. Who then are to be the fubjects and proba- tioners ? The confequence we allow is unavoidable ; they are raifed from the grave alio. Without entering into a minute examination of this confequence at prefent, we will take it for granted to benight, in order to compare the fecond and third fchemes together. It may be obferved, that msny of the objections of thofe, who have rea- foned very well again!!: a literal refurrection of Martyrs only, do not apply at all to this third fcheme. This third fcheme anfwers fully to the defcriptions of the pro- phets, as t© the converfion of the Jews, and literally to what Paul fays of it, What fhall it be, but, or except life from the dead. It anfwers literally to what Peter fays, Glad tidings have been announ- ced for the dead, that they may be' judged according to men in the flefh, but live according to God in the fpir.it. It anfwers literally to the idea of the unbelieving Jews being fubjects of hope, though concluded under fin, in the time of Paul. It anfwers literally to the idea of all the families of the earth, all nations, tongues and languages being bleffed in Abraham. And to the idea that the goi- pel fhall be preached to every creature. I know not what idea others may form in their own minds of the prerogatives of martyrs, I can form none higher than thoffi prefented to our minds, by the third fcheme ; wherein is it incon- fiftent with the genius of Chriftian faith, or the nature of Chriftian hope ? or rather, how apparently is it confident with, and the completion of both. The bible is totally filent about the prerogatives of martyrs, and others, until the refurrection ; the genius of faith directs to that day, a'id the nature of hope points to the fame : this fcheme does not militate againlt the freedom and temper of fpiric required from the profeifors of Chriftianity, who are taught not to let their affections on things on the earth, but on things above, where Chrift fitteth at the right hand of God. The predicates of thole happy fubjects, according to the third fcheme, are not earthly things, nor do they require them by fitting their affection on earthly objects, the third Ichema holds out to our view, the literal accomplishment of the promifes, to the faithful, under the prefent difpeniation ; the fecond fcheme dif cards entirely the literal accomplifhment : the apoftles are to fit on thrones judging the twelve tribes ; and here ths perfons fitting on thrones are inverted with judiciary power. Ac- cording to the fecond fcheme, this power can only be exerciled in parting fentence of condemnation, on the other, it may as well acquit. as condemn: all the Chrillians under the prefent difpeu- fation, are denominated, by being a holy and royal priefthood according to Peter. And John fpeaking of the fame body of Chriftians, fays, and hath made us unto our God kings and priefts, and we fhall reign on the earth, according to the fecond fcheme, this can never be literally true : the more the promifes made to Chriftians are examined, the more plainly it will appear, thai they have no completion, till the day of the refurnction. I cannot lee that the reprelentation of the refurrection, as viewed in the third fcheme, is inconfiftent with any other defcription of the refurrection in the bible ; it is in foirie things more particular The defcriptions, arc in the three vetfes, confined entirely to thof« v "-4 / whom ?a;il mentions, fA