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The Millennium
«& Related events

D, BOSWQRTH

Yale University Library
Presented in Memory of
Charles Andrew Armstrong Bennett
Professor of Philosophy in Yale University
By Several of his Friends
This Memorial Collection
was Established in 1 934 with the Books
on Mysticism Gathered in London by
Edward Hubbard Russell Ph.B. 1878
Yale College

THE

MILLENNIUM

AND

RELATED EVENTS

REV. DAVID COSWORTH.
WITH AN INTRODUCTION BY
REV. J. M. ORROCK.

11 Blessed and holy is he Unit hath part in the first resurrection:
over these the stcund death hath- no power; but they shall be priests of
God, and of Christ, and shall reign with him a. [or, the] thousand
years." — Rev. 20:6, Rev. Vcr.

FLEMING H. REVELL,

CHICAGO:
t\% and 150 Madison Street.

NEW YORK :
12 Bible House, Astos Pl/.ci:-

Publisher of Evangelical Literature.

Entered according to Act of Congress, in the year 1889, by
FLEMING H. REVELL,
In the Oflice of the Librarian of Congress, at Washinglon, D. C.

rW3 '665-

CONTENTS.

CHAPTER I.
CHRONOLOGICAL LOCATION OF THE MILLENNIUM.
Testimonies — Bush— Seiss — Daubuz — Barnabas — Papias —
Justin Martyr — Irenseus — Tertullian- — Cypi ian — Lac-
tantius — Jerome — London Quarterly Journal of Proph
ecy — Andreas — Dr. Burnet — Luther — Melancthon —
Osiander — Latimer — Joseph Mede— Joseph Farmer —
Peter Sterry — Thomas Newton — Aug. Toplady. .13-43
CHAPTER II.
SCRIPTURAL LOCATION OF THE MILLENNIUM.
Rev. xx : 1-7 — Gill's Com. on II Pet. iii:8— Lewis, Hebrew
Aut — Isa. xxiv:2i-23 — Attempts to lr.cateit in the past —
Eusebius — Andreas — Bush — Such reasoning; would
destroy all truth  44-51
CHAPTER III.
earth's fiery baptism precedes the millennium.
Prof Hiichcock — Moses — David — Isaiah — Daniel — Mala
chi — Matthew — Peter — Partial Flood — B.lHtles divine
testimony  52-66
CHAPTER IV.
the millennium follows the restitution.
Peler in Acts hi — Daniel — Malachi — Bliss — Low — Analogy
— Other Scriptural proofs  67-74
CHAPTER V.
NATURE OF THE RESTITUTION.
The curse, its effects — Removed, Isa. Iv:i3; chap, xxxv —
Carmel: Am. Enc, Kitto, anonymous writer — High
way literal — Isa. lxvth. chap. — Births and deaths not
iii

iv CONTENTS.
there — New Heavens — The promise — The only one —
No helpless infants — No days unfilled wUh wisdom —
Wolf and lamb feed together — Isaiah chapters liv and
lx — New Testament, Acts iii:20 — All the prophets
testify — New Earth — Peter — Revelation  75-102
CHAPTER VI.
THE INHABITANTS OF„ THE NEW EARTH,
The kingdom at His coming — Who cannot inherit it — Who
are they that do? — The apostles — Forsaking the world
for Christ — The martyrs — Like stars of the sky> — The
unnumbered throng — Little children — All the early
dead  103-114
CHAPTER VII.
THE MILLENNIAL NATIONS.
Israel one nation — Egypt and Assyria — Tarshish — Shtba
and Seba — Babylon, Philistia, Tyre, Ethiopia — All the
nations represented — Not all kings — Subjects definr d.
115-129
CHAPTER VIII.
GOG AND MAGOG — WHO ARE THEY ?
Appear at the close of Millennium — Apostles: Whitby,
Piiest — Scythians, Turks, etc., Bush — Northern Asialic
nations, D. N. Lord — -A lale writer mixes them all
through the Millennium — Not in all these — Whence
then— Dr. Gill, " the rest of the dead "—Dr. Cumming
— Slain e\uprywhere — Rose where they fell — Jusiice
vindicated  130-151
CHAPTER IX.
THE JUDGMENT.
Judicial — Before first resurrection— Executive: for the
righteous, at Christ's coming— On living nations, at the
same time — Rest of the dead, at close of the Millen
nium — Apostrophe to Messiah  152-163

PREFACE.

The writing and compilation of the following
pages were undertaken and completed under pecul
iarly trying circumstances. The writer had not
recovered from a frightful accident which nearly
cost him his life, when his right side was affected
with nervous paralysis so seriously that for months
he could not wiite even his name without steady
ing his hand with the forefinger of the left hand
upon it. In this difficult an.d painful situation —
feeling that he, and his brethren " of like pre
cious faith," had been " set for the defense of the
gospel;" and especially for that phase of it which
pertains to the Millennial reign — the subsequent
pages were penned. Not knowing of an ortho
dox work extant that properly groups together
the Millennial era, with the events immediately
connected with its introduction and its close, he
felt impelled by a sense of duty — though in much
" weariness and pninfulness" — to the task he has
performed. There may be, and doubtless are inac-

PREFACE.

curacies, and perhaps infelicitous expressions; but
intentional misquotations, or misapplications of
Scripture or history, there absolutely are none.
The prayerful consideration and investigation of
the subject is invited; and criticism, not of the
style, for I cheerfully acknowledge my imperfec
tions, but of the positions taken — will be gladly
received. That they are perfectly in accord with
the Scriptures of the New Testament, I most
firmly believe, and if so, the Old Testament writ
ings, when rightly understood, will harmonize
with the same.
With these thoughts and reflections, I commit
the work to Him whose name is Truth; and if
He has prompted the preparation of the same (as
I firmly believe He has) may His blessing attend
it on its mission, that it may effectually accomplish
that whereunto He sent it, is the prayer of
The Author.
Bristol, Vt., April n, 1889.

INTRODUCTION.

Having carefully read, in manuscript, the fol
lowing work, I am prepared to say that it is one
which well deserves examination by the Christian
public. The theme is certainly attractive. All
agree that the Millennium will be a sunny height"
when gained, for during it Christ will reign, and
the devil be bound ; but just how it is to be reached
is one of the greatly disputed points. Is it to be a
part of the gospel age, or does it belong to " the
world to come" ? Which comes first — the Millen
nium, or the Lord in person, power and glory?
- The answer here given is, the Lord in person;
and if that be true (and we believe it is), then the
Second Coming of Christ is emphatically the
hope of the Church (I Thess. 1:9, 10; Tit. ii 113 ;
I John iii:2, 3) and "till he come" we must wait,
work, watch and witness for Him, expecting that
while the age lasts there will be — like the tares
and wheat growing in the same field— the co-exist
ence of Christianity and anti-Christianity. Read
with candor what is here written, and see if there

INTROD UCTION.

is not the best of reasons for coming to this con
clusion. It is not to be expected that the reader will agree
with the author in every idea advanced, yet in the
main, his positions may be impregnable. If it be
thought his interpretation of Isaiah xxxvth is too
literal, let it be observed that this chapter is the
concluding portion of prophecy which begins with
the preceding chapter, and which has for many
centuries been in the course of fulfil'ment. The
ancient kingdom of Iduinea is in the very condi
tion there predicted; " thorns" have " come up in
her palaces, nettles and brambles in the fortresses
thereof;" it has become "a habitation of dragons
and a court for owls;" and the xxxvth chapter is
but a reversal of the. scene. See especially the
contrast between chapters xxxiv:i3 and xxxv:^;
and remember that the dividing line between the
land under the curse and the land under the blessing,
is the " coming of our God" in a way that he came
not the first time, but in which he will come the
second time. Compare chapter xxxv:4\-6 with II
Thess. i:6-io; Rev. xxii:i2 and Heb. ix:28. If it
be thought he has carried into the future state
some Old Testament promises of blessing to Israel,
which have either been fulfilled or forfeited (Jer.

IN TROD UCTION.

xviii:6-io) leave them out, and you will still have
enough left to bless and beautify the earth as it has
never yet been adorned.
The only Millennium of blessedness distinctly
named in the Word of God, lies between two
resurrections: That of the " blessed and holy," and
that of " the rest of the dead" — the unblest and
unholy (Rev. xx:4~6), and that they are both lit
eral, we believe is here successfully maintained.
That this Millennium will be the seventh from cre
ation, is the author's sanguine expectation; and
certainly few opinions, without a direct, positive
statement of Scripture to sustain them, have gained
such wide currency in the Christian, church as this,
one has done. The early Christians could only
hold this opinion and yet look for the Lord in their
day by following the Septuagint chronology, and
by hoping that the waiting da}'s even might be
" shortened." Though from the Hebrew chronology the exact
age of the world at the present time cannot be
demonstrated, yet according to the best reckoning-
which can be made of it, the world's weary week
of labor must be very near its ending, and the sev
enth millenary begin soon. Should it prove to be
" the Millennium" and be preceded by " the resur-

in trod uc tiojn.

rection of the just" (Luke xiv:i<i), are we now in
the enjoyment of the rest of grace (Matt. xi:28-
30) which must precede that rest of glory?
I have never been able to escape the conclusion
here reached that the work of redemption in the
conversion of souls ends with the present age.
Then the Master of the house rises up and shuts to
the door (Luke xiii:24~29). Till then, the great
commission to preach the gospel to all nations,
holds good, and no longer (Matt, xxviii : 18-20). Till
then we are to "account the long suffering of the
Lord" with the world, Salvation, and the delay
to fulfill "the promise of His coming" to be be
cause of His "not wishing that any should perish,
but that all should come to repentance," — a reason
that is without force if after His coming the Jews
as a nation, are to be converted, and more Gentiles
"come to repentance" than do now (II Pet. iii:
Rev. Ver.). The drag-net sweeps through the
sea of the world now, but we do not read of its
being cast in a second time (Matt, xiii 147-50). "Be
hold, now is the accepted time; behold, now is the
day of salvation1'' (II Cor. vi:2); beyond is "the
day of redemption" for all who are " in Christ,"
dead or alive (Eph. iv:3o; I Cor. xv:22, 23; I

INTRODUCTION.

Thess. iv:i6, 17), and " the day of judgment for
the world."
This work is not a novel, nor will it sell like
one; yet it contains many things which will seem
novel to not a few Christians. The spirit it
breathes is one of candor and love; and the reader
is invited to take nothing upon trust but all upon
trial by the Word of God. It exalts Christ, and
appeals to the Scriptures; I can therefore commend
it. Yes, the Millennium comes, but the Lord of
the Millennium comes first; and the great prac
tical question should be, Are we ready to meet
him?
J. M. Oruock.
Brookline, Mass.

THE MILLENNIUM.

The Word of God is largely made up of sacred
predictions — or history written beforehand — from
Genesis to Revelation. Some of these, the most
sublime, far-reaching and most glorious, or the
most fearful, as affecting the destiny of the race
of mankind, remain yet to be fulfjlled; and are
(if I rightly understand the subject) immediately
connected with the theme under consideration.
Prominent among these is the coming of the Son
of Man, the Resurrection, the Judgment, the
Restitution, and the investiture of the saints with
Christ of the kingdom, and dominion under the
whole heaven. These subjects will be discussed
only so far as they relate to, or, are intimately
connected with, the Millennium.

THE MILLENNIUM.

CHAPTER I.
TESTIMONIES TO ITS CHRONOLOGICAL
LOCATION.'
Prof. Gewge* Bush, in his Treatise on the
Millennium, says : " The etymological import
of the word millennium denotes, as is well
known, the space of a thousand years. The
lerm, considered by itself, does not point to
any particular period of that extent, but may
be applied indifferently to any one of the five
millenniums which have elapsed since the
creation, to the sixth now verging toward its
close, or to the seventh, which is yet to come.
But long-established usage has given the
word a restricted application, and where it
occurs without specification it is universally
understood to refer to the period mentioned
by the prophet of Patmos, Rev. xx: 1-7."
(//. 21, 22). "Usage," says Dr. Joseph A:

14 THE MILLENNIUM.
Seiss, "has somewhat restricted the meaning
of the word to a particular thousand years, or
to a long period of time which is described in
the Scriptures as a mille anni, or millennium."
The passage which both these writers
agree, has given rise to the name, and which
most directly and fully sets forth the millen
nium, reads thus :
" I saw an angel come down from heaven,
having the key of the bottomless pit and a
great chain in his hand. And he laid hold on
the Dragon, that old serpent, which is the
Devil and Satan, and bound him a thousand
years, and cast him into the. bottomless pit,
and shut him up, and set a seal upon him,
that he should deceive the nations no more
till the thousand years should be fulfilled ; and
after that he must be loosed a little season.
And I saw thrones, and they sat upon them,
and judgment was given unto them ; and I
. saw the souls of them that were beheaded for
the witness of Jesus, and for the word of God,
and which had not worshiped the beast,
neither his image, neither had received his
mark upon their foreheads, or in their hands ;
and they lived and reigned with Christ a
thousand years. But the rest of the dead lived
not again until the thousand years were fin
ished. This is the first resurrection. Blessed
and holy is he that hath part in the first res
urrection ; on such the second death hath no
power, but they shall be priests of God and

CHRONOLOGICAL LOCATION. 15
of Christ, and shall reign with him a thou
sand years. And when the thousand years are
expired, Satan shall be loosed out of his
prison." "Here, then," says Dr. Seiss, "is a very
specific and important mille anni — a most sig
nificant XiAm hrj — a Millennium or Chiliad
which separates itself from all other Millen
niums, and is marked with the most exalted
features of which the Christian Scriptures
treat." While the above extracts sufficiently define
the word, I add in connection with the last
clause, that wherever the Bible is read, almost
all who read it enough to form any opinion
at all, on hearing the Millennium mentioned,
instinctively connect it with the seventh thou
sand years of earth's history. We admit that
it is no positive proof of the chronological
location of the Millennium, b'ut it is strong
presumptive proof that there is something in
the Scripture statements concerning it, and
especially in the passage mainly relied on, to
impress the mind with such a thought. From
the very commencement of the Christian era
— and even among Rabbinical writers cen-<
turies before — the belief prevailed that the six
creation days were emblematic of six thou
sand years of probation, and then would come

16 THE MTLI.EVNIUM.
Messiah's day, or a thousand years of Sabbath
rest. Indeed, so common was this hope that
for the first two and a half centuries we might
select almost any name among Christian
writers, and we should find them expressing
the thought with a confidence which shows it
was with them not a mere speculative opinion,
but an article ol assured faith.
We shall not quote from writers prior to
A. D., as it is not particularly apposite to our
purpose. Suffice it to say, the sex-millennial
duration of evil, and then the (riumph of the
good, may not only be found among the Jew
ish writings, but also in Sybilline oracles,
writings of the Peisian Magi, those of Plu
tarch, and several of the Grecian writers.
Daubuz, said by Prof. Bush to be " by far
the ablest of all commentators on the visions
of John," speaks Ihus of this Ante-Millennian
faith .among the Jews:
" It may be observed, that as (he Jewish
church had no absolute rest or Sabbatism as
the Millennium is, so the Holy Ghost could
not derive the symbol from that economy,
but was as it were, obliged to draw it from a
higher fountain, or original of ideal types and
events. But, however, even this original idea
was known to the Jews. They had a tradi
tion of it, and the notion was current even

CHRONOLOGICAL LOCATION. 17
before St. John wrote. He has not then
treated of the Millennium as a new thing, but
has described it in some measure by the old
notions with improvements; and besides that,
showed us how it is accomplished by Christ,
by giving us a full account of the antecedents
and consequents. Now that tradition was
grounded upon the allegorical exposition of
the creation of the world in six days, and the
rest of God in the seventh ; and that a thou
sand years are with God as one day. Whence
it is argued, that as God created the world
in six days, and rested on the seventh, so he
will redeem mankind and work out their re
demption in six thousand years, and procure
his and their sabbatism in the seventh thou
sand ; this rest being to be proportional to
the duration of the work. By consequence,
that term of one thousand years is to be taken
in a literal sense, and must consist just of a
thousand years in the common acceptation of
the word, and needs no further evolution, as
some of late have pretended, because it is
fixed by that traditional allegory. Now that
the Jews had it, must be plain from this, that
we find it in St. Barnabas, who wrote before
St. John many years. And indeed we give
very good reasons in our Commentary to
think that the notion is as old as the Deluge,
2

18 THE MILLENNIUM.
because" we find it to be pretty plainly also
the tradition of the Chaldean Magi, and per
haps too of the Egyptians."* Daubuz, Perpet.
Comment, on the Rev. p. 64, 1720.
We will now look at this opinion as it lay
in the mind of those who have written on the
same since the beginning of the present dis
pensation. The epistle of Barnabas, whether
written by the " good man, full of the Holy
Ghost and of faith" (Acts xi:22, 24), or not,
is certainly traceable to very nearly the times
of the apostles, or as Daubuz says, " many
years before St. John wrote." He testifies
thus: " ' And God made in six da)'S the work of
his hands, and " he finished tnem on the
seventh day, and he rested in it and he sanc
tified it.' Consider, my children, what that
signifies ; he finished them in six days. This it
signifies, that the Lord God will finish all
things in six thousand years. For a day with
him is a thousand years ; as he himself testi
fied, saying, ' Behold this day shall be as a
thousand years.' Therefore, children, in six
days, that is, in six thousand years, shall all
things he consummated. ' And he rested the
* Those wha are curious to see these early opinions on the
subject, will find a very good resume of the same in D. T.
Taylor's Voice of the Church on the Reign of Christ, pp. 25—36. '

CHRONOLOGICAL LOCATION. 19
seventh day;' this signifies that when his Son
shall come, and shall abolish the season of the
wicked one, and shall change the sun and the
moon and the stars, then he shall rest glo
riously in that seventh day."
PAPIAS, A. D. 1 1 6.
We learn from Eusebius, that Papias, in
the preface to his books, says, he " did not
follow various opinions, but had the apostles
for his authors ; and that he considered
what Andrew, what Peter, what Philip, what
Thomas and other disciples of the Lord said ;"
and among them he names the apostle John.
Of the 'Millennium he says: " There will be
a certain thousand years after the resurrection
of the dead, when the kingdom of Christ will
be established visibly on this earth." Ire-
nasus intimates that he claimed the sanction
of John for it. The learned Greswell re
marks : " Papias' honesty has never been
impeached ; and his antiquity makes his testi
mony to the Millennium so much the more
valuable." JUSTIN MARTYR, A. D. 1 50.
" I and whatsoever Christians are orthodox
in all things, do know that there' will be a
resurrection of the flesh, and a thousand years

20 THE MILLENNIUM.
in Jerusalem, which will then be built, adorned
and enlarged, as the prophets Ezekiel and
Isaiah and others declare. For thus hath
Isaiah spoken concerning this thousand years:
' For 'there shall be the new heaven and the
new earth,' etc. [He quotes Isa. lxv: 17-25 in
full, making the ' tree ' of verse 22 ' the tree
of life;' applies the expression, 'The day of
the Lord is a thousand years ' (Ps. xc:4, and
II Peter iii:8), to this time, and adds]: " More
over a certain man among us, whose name was
John, being one of the apostles of Christ, in
that* Revelation which was shown to him,
prophesied that those who believe in our
Christ, should live a thousand years in Jeru
salem ; and after that there would be a gen
eral, and in a word, a universal resurrection
of every individual person, when all should
arise together to an everlasting state and a
future judgment." IRENyEUS, A. D. 1 83.
" In as many days as this world was made,
in so many thousand years shall it be con
cluded. And for this reason the Scripture
says, ' Thus the heaven and the earth were
finished, and all their adornment. And God
brought to a conclusion upon the sixth day
the works that he hath made ; and God rested

CHRONOLOGICAL LOCATION. 21
upon the seventh day from all his works.' * *
And then [after the reign of Antichrist] the
Lord shall come from heaven in the clouds,
in the glory of the Father, sending this man
and those who follow him into the lake of
fire, but bringing in for the righteous the
times of the kingdom, that is, the rest, the
hallowed seventh day ; and restoring to Abra
ham the promised inheritance in which king
dom the Lord declared that ' many coming
from the east and from the ^west should sit
down with Abraham, Isaac and Jacob.'"
Irenceus against Heresies, Book V., Chapters
xxviii, xxx. As Taylor well remarks, " He thus
identifies the Millennium with the kingdom
of God, placing both at the end of the sixth
Chiliad." TERTULLIAN, A. D. 200.
" We confess that a kingdom is promised
to us upon the earth, before that in heaven,
only in another state of existence ; inasmuch
as it will be after the resurrection, for a thou
sand years in the divinely built city of Jeru
salem, ' let dowri from heaven,' which the
apostle calls ' our mother from above.' * *
This both Ezekiel knew, and the apostle John
saw. * * * We say that this city has
been provided by God for receiving the saints

22 THE MILLENNIUM.
on their resurrection, and refreshing them
with the abundance of all spiritual good
things, in recompense for those which in the
world we have either despised or lost; since
it is both just and God-worthy that his ser
vants should there triumph and rejoicfi, where
they have been afflicted for his name's sake."
Tertullian against Marcion, Book III, Chap. 24.
CYPRIAN, A. D. 220.
" It were a self-contradictory and incom
patible thing for us, who pray that the king
dom of God may quickly come, to be looking
for long life here below. * * * Let us
ever in anxiety and cautiousness be awaiting
the sudden advent of the Lord, for as those
things which were foretold are come to pass,
so those things will follow which are yet
promised, the Lord giving assurance. and say
ing, ' When you see all these things come to
pass, know that the kingdom of God is nigh at
hand.' Dearest brethren, the kingdom of God
has begun to be nigh at hand ; reward of life,
joy, eternal salvation, perpetual happiness,
and possession of Paradise, lately lost, are
already coming nigh while the world passes
away." " Dr. Burnet says that with the other
Fathers he fixed the period of six thousand

CHRONOLOGICAL LOCATION. 23
years, and made the seventh Millennium —
' the consummation of all.' " Taylor s Voice of
the Church, p. 73.
LACTANTIUS, A. D. 300.
" Let the philosophers, w*ho number thou
sands of ages since the beginning of the world,
know that the six thousandth year is not yet
concluded or ended. But that number being
fulfilled, of necessity there must be an end,
and the state of human things be transformed
into that which is better. * * * Because
all the works of God were finished in six
days, it is necessary that the world should
remain in this state six ages, that is, six thou
sand years. * * * And again, since^God,
having finished his works, rested on the
seventh day and blessed it, at the end of the
six thousandth year all wickedness must be
abolished from the earth, and righteousness
reign for a thousand years. * * * When he
(the Son of 'God) shall have destroyed in
justice, and executed his great judgment, and
shall have restored the just to life, he shall be
conversant among men a thousand years, and
shall rule them with a most righteous gov
ernment. * * * At the same time the
Prince of devils shall be bound with chains,
and shall be in custody for a thousand years

24 THE MILLENNIUM.
of the heavenly kingdom, lest he should at
tempt anything evil against the people of
God. * * * When the thousand years of
the kingdom, that is, seven thousand (of the
world) shall draw toward a close, Satan shall
be loosed again. 4* * * At the same time
shall be that second and public resurrection
of all, in which the unrighteous shall be
raised to everjasting punishment. * * *
This is the doctrine of the holy prophets
which we Christians follow." Condensed
from the Divine Institutes, Book VII.
Lactantius is no mean witness. He brings
us to the commencement of the fourth cen
tury. He was tutor to the heir of Constan-
tine, and his eloquence and erudition gained
for him the title of "The Christian Cicero."
But neither the wisdom of the schools, nor
the blandishments of courts, could seduce
him from that faith that made him — like Jo
seph of Arimathea — anxiously wait for the
kingdom of God, nor could they silence his
burning testimony for the same.
At this point the testimony began to waver ;
the church was rising to the seat of power.
Constantine having embraced the Christian
faith, it was no longer unpopular to confess
the once hated name. Her assemblies were
thronged, her bishops became princes, " and,

CHRONOLOGICAL LOCATION. 25
instead of longer looking for the coming
kingdom, multitudes actually supposed that
the long-predicted kingdom of God was then
being established, by the increased splendor,
popularity and outward peace of the Church."
The state of things was such that Eusebius
says, it looked like " the very image of the
kingdom of Christ ;" and he goes on to argue
that then were fulfilled the predictions that
had before been applied to the restored earth.
But although the truth began to be obscured,
we find a strong company adhering to the
same at the close of the fourth and beginning
of the fifth century, by the admission of
JEROME, A. D. 390-420.
He admits the sex-millennial duration of
the world, but scoffs at the doctrine of the
Millennium. But while striving to bring it
into disrepute he makes some important ad
missions. On Jer. xix:io, he says, that "he
durst not condemn the (millennial) doctrine,
because many ecclesiastical persons and mar
tyrs affirm the same. And again, speaking of
the Millenarian Apollinarius, he remarks :
" An author whom not only the men of his
own sect, but most of our own people likewise,
follow on this point (Chiliasm) so that it is not
difficult to prove what a multitude of persons

26 THE MILLENNIUM.
will be offended with me." This admission,
that to his day a great multitude of the Church,
if not a majority, held the doctrine of the Mil
lennium, and to come in the seventh thousand
years, is worthy of note.
Concerning the state of things at this time,
the London Quarterly fournal of Prophecy,
Vol. IV, p. 332, says : " We find that, to carry
out the worship of ' the Mother of the Gods,'
it became necessary to expel the orthodox
from the Church. Hence, we find Jerome,
Damasus. Basil, and all their friar associates,
now teaching a merely spiritual heaven of
eternal idleness, precisely similar to that of
the mysteries of Eleusis, instead of a regen
erated universe where men should labor for
the glory of their Lord. The orthodox op-"
posed. They declared their hope that the
Lord would return and reign. Damasus de
cided that the reign of the saints had begun
already. He now formally declared the Mil-
lenarians heretical. He expelled them from
the Church. His courts everywhere decided
against them. None were left, save those
that worshiped the Virgin Queen, and desired
not that Christ would return in the flesh.
Buddhism and the Babylonian worship took
the place of Christianity, and the old Chal
dean creed became the established religion of

CHRONOLOGICAL LOCATION. 27
the people, as it had for six centuries been
the secret faith of the aristocracy of Rome."
Thus it will be seen the witnesses for Mil
lennial truth were hushed in their testimony,
or banished into the wilderness to testify in
sackcloth, for 1260 years. But all the perse
cutions of a proud and tyrannical hierarchy,
or the mockings of a popular and worldly
church, could not. prevent the truth from
flashing out at times, like the blazing up of
fires again from the deadening embers of a
great conflagration, when fanned by a strong
wind. Thus ANDREAS, A. D. 550-600.
Although himself advocating an entirely dif
ferent system of interpretation, he is con
strained to admit : " Some think that after the
completion of six thousand years shall be the
first resurrection from the dead, which is to
be peculiar to the saints alone ; who are to be
raised up that they may dwell again on this
earth, where they had given proofs of patience
and fortitude ; and that they may live here a
thousand years in honor and plenty, after
which will be the general resurrection."
Thus the truth lived on among those " of
whom the world was not worthy ; who wan
dered in deserts, and in mountains, and in

28 THE MILLENNIUM.
dens and caves of the earth " (Heb. xr.38). As
truth was thus banished from the public ho
rizon, and only saved by those ancient wor
thies in dens and caves of the earth so the
dark AGES were made darker still by this star
of hope being banished from the horizon of
the professed Christian world, and only shin
ing with fitful gleams through rifts in the
clouds of ignorance and error.
Dr. Thomas Burnet, a writer of eminence,
who died in England in 1715, says: " I never
met with a Popish doctor that held the Mil
lennium ; Baroni us would have it pass for a
heresy, with Papias for its author; whereas,
if Irenseus may be credited, it was received
from St. John, and by him from the mouth of
our Saviour. It never pleased, but always
gave offence to the church of Rome ; because
it did not suit that scheme of Christianity
which they have drawn. " The Apocalypse of
John supposed the true Church under hard
ships and persecutions, but the church of
Rome supposing Christ reigns already, by his
vicar, the Pope, hath been in prosperity and
greatness, and the commanding church) in
Christendom now for a long time. And the
Millennium being properly a reward and a
triumph for those that come out of persecu
tion (i. e. the martyrs), such as have lived

CHRONOLOGICAL LOCATION. 29
always in pomp and prosperity, can pretend
to no share in it, or be benefited by it. This
has made the church of Rome always have
an ill eye upon this doctrine, because it
seemed to have an ill eye upon her ; and as
she grew in splendor and greatness, she
eclipsed and obscured it more and more ; so that
it would have been lost out of the world, as
an obsolete error, if it had not been revived
by some at the Reformation." Theory of the
Earth, Vol. II, p. 193.
The Rev. John Cox of England, remarks
that, " The great .chasm in the history of
Chiliasm, seems to be those awful centuries of
Rome's supremacy, when almost every truth
was hidden." But one thing will be noticed
by those who examine the subject, the sex-
Millennial duration of the world, and resur
rection, and judgment following, continued
to be taught all along the centuries from
Andreas to Joachim Abbas, A. D. 1190, and
perhaps till the epoch of the Reformation.
Testimonies from that period become more
abundant. LUTHER, A. D. 1530.
Albert Bengel says of him : " He believed
with many others, that the duration of the
world, from its commencement, would be

30 THE MILLENNIUM.
only 6,000 years, and hence considered its end
so near, that he could see no space for any
future Millennium." And this is corrobo
rated by a passage from his Table Talk :
' " The Gospel is preached throughout the
world ; the child of perdition is revealed and
destroyed in the hearts of many ; the kingdom
of Rome is declining to its fall ; all the ele
ments and creatures are in commotion, and
declining; there is no longer any love or
fidelity on earth, and Christ may come when
he may, he will find but a small flock of be
lievers; excess in eating and drinking, the
practice of usury, anxious cares, covetous-
ness, extravagance in dress and building, and
all manner of irregularity verily being as
prevalent now as they were at the times of
Noah ; wherefore I conceive that the signs
preceding the last day are fulfilled. Unless it
should be that Gog and Magog, together with
the Papacy, should yet be crushed and de
stroyed previously, in a temporal respect too,
and that particular and supernatural darkness
should perhaps, be witnessed in the sun and
moon, as was the case at the death of Christ,
and that' the gospel should, previously to the
last day, be banished from all the churches,
schools and pulpits, and be found only with
pious heads of families, within their four

CHRONOLOGICAL LOCATION. 31
walls, as it was in the times of Elijah, and as
it almost seems it will be now. Otherwise,
everything is fulfilled which is to precede the
last day. Methinks Christ our Lord is already
publishing his summons in heaven, and the
angels are preparing for their journey, and
because during these six thousand years all
the great and marvelous events of which
Elijah prophesied have occurred in spring
and at about Easter, I trust Christ will also
appear about Easter, and cause his voice and
thunder to be heard in a morning tempest,
and then with one stroke, confounding the
heavens and the earth, in a moment of time
transform the living, raise the dead, create a
new heaven and earth, hold his judgment in
the clouds, wholly fulfil the Scriptures, to
gether with his last It is finished ! This we
await." Meurers Life of Luther, pp. 573-4.
MELANCTHON.
He was cotemporary with Luther, and we
are told that " in the British Museum is a
copy of the first edition of Luther's German
Bible, in two volumes ;" upon the third page
of the fly-leaf of the second volume of which
are the following words, in the writing of Me-
lancthon :

32 THE MILLENNIUM.
" THE WORDS OF THE PROPHET ELIAS :
" Six thousand years this world shall stand,
and after that be burned.
"Two thousand void (or without the law.)
" Two thousand years, the law of Moses.
" Two thousand years, the day of the Mes
siah, but on account of our sins, which are
many and great, these years that are not ful
filled shall be shortened.
" Written in the year 1557, after the birth
of our Lord Jesus Christ of the Virgin Mary.
Year from the creation of the world, 5519.
From this number we may be assured that
this aged world is not far from its end. May
Jesus Christ, the Son of Almighty God, gra
ciously preserve, govern, keep, protect it by
the power of his arm.
"Written by the hand of Philip, 1557. W."
osiander, a. d. 1530— 1550.
He was born in Bavaria, and was one of
Luther's first disciples. The Rev. E. B. El
liott says of him that he "rather curiously
notices Phocas' decree, A. D. 606, as consti
tuting a notable Papal commencing epoch;"
and '"' also argues like Melancthon, from the
tradition of Elias ; observing that as not all
the sixth day was employed in creation, but
its evening partly taken into the Sabbath, so it
might be expected that all the sixth millen
nium would not pass before the sabbatism ;

CHRONOLOGICAL LOCATION. 33
but the Sabbath begin ere it all had run out."
Horce Apocalypticce, Vol. II, p. 138.
LATIMER,- A. D. 1530— 1550.
Elliott says of him : " In his third sermon
on the Lord's Prayer, he thus expresses him
self: ' Most merciful Father, let thy kingdom
come ! St. Paul saith, the Lord will not come
till the swerving from the faith cometh, II
Thess. ii:3 ; which thing is already done and
past. Anti-Christ is known throughout all the
world. Wherefore the day is not far off. * *
The world was ordained to endure, as all
learned men affirm * * six thousand years.
Now, of that number, there be past 5552 years,
so that there is no more left but 448 years.
Furthermore, those days shall be shortened
for the elect's sake. Therefore all those ex
cellent and learned men, whom, without doubt
God. hath sent into the world in these latter
days to give the world warning [mark here
Latimer's testimony to the universality of the
impression] do gather out of Scripture that
the last day cannot be far off.' Yet again, in
a sermon on the second Sunday in Advent,
after noticing the expected shortening of the
days, he thus strongly expresses himself on
the nearness of the Second Advent : ' So that
peradventure, it may come in my days, old
3

31 THE MILLENNIUM.
as I am, or in my children's days.' " Horce
Apoc. Vol. II, p. 140.
These testimonies show how the Millennial
truth lay latent in the mind of the Reformers
— the 6,000 years covering the time of pro
bation, — but so darkened by the falsehoods of
Rome, or obscured by the visionary theories
of the Middle Ages, that the Sabbatism that
sometimes seems to flash out from the vista
beyond (as in the case of Osiander) appeared
to them like a dream — a vision of the night.
But as things which appear distorted and
misshapen in the dim rays of early morning,
assume their natural appearance as the light
rises to the zenith, so the Millennium shone
out in all its relations and surroundings in the
testimony of divines of the next century.
JOSEPH MEDE, A. D. 1620.
Speaking of Rev. xx:4,etc.,he says: "When
at first I perceived that Millennium to be a
state of the Church consequent to the times of
the beast, I was averse from the proper accep
tation of that resurrection, taking it for a rising
of the Church from a dead estate ; yet after
ward, more seriously considering and weigh
ing all things, I found no ground or footing
for any sense but the literal. (His biographer
says : ' He tried all ways imaginable to place

CHRONOLOGICAL LOCATION. 35
the Millennium elsewhere' — than after the
literal first resurrection — ' and, if it were pos
sible, to begin the thousand years at the reign
of Constantine. * * But after all his striving,
he was forced to yield to the light and evi
dence.') For 'first, I cannot be persuaded to
forsake the proper and usual importment of
Scripture language, where neither the insin
uation of the text itself, nor manifest tokens
of allegory, nor the necessity and nature of
things spoken of (which will bear no other
sense) do warrant it. For to do so, were to
lose all footing of divine testimony, and in
stead of Scripture to believe mine own imag
inations. * * * How can a man then in so
plain and simple a narration, take a passage
of so plain and ordinarily expressed words
(as those about the first resurrection are) in
any other sense than the usual and literal?
"Secondly, Howsoever the word resurrec
tion by itself might seem ambiguous, yet in a
sentence, composed in this manner — viz., ' of
the dead,' ' those which were beheaded for
the witness of Jesus,' etc., lived again when
the thousand years began, but ' the rest of the
dead lived not again till the thousand years
were ended' — it would be a most harsh and
violent interpretation to say that ' dead,' and
consequently ' living again from the dead,'

36 THE MILLENNIUM.
should not in both cases be taken in the same
meaning. For if such a speech, in ordinary
construction, implies, that some of the dead
lived again in the beginning of the thousand
years, in that sense 'the rest' should live again
at the end of the thousand years, and e contra,
in what manner 'the rest of the dead' should
live again at the end of the thousand years,
in that manner those who were beheaded for
Jesus lived again in the beginning of the thou
sand years; which living again of those some,
is called ' the first resurrection.' " Mede's
Complete Works, Vol. IV, pp. 770, 71.
The foregoing testimony, though an argu
ment clearly setting forth the two resurrec
tions, is equally explicit as to the Millennium,
making it subsequent to the time of the beast,
Bounded by the two resurrections; thus pin
ning it down to the seventh thousand years.
Our next is more pointed still ; setting forth
the ancient faith in all its pristine beauty.
JOSEPH FARMER, A. D. 1660.
He says : " I argue as followeth: — The
kingdom of the Son of Man and of the saints
of the Most High, in Daniel, begins when the
great Judgment sits. The kingdom, in the
Apocalypse, chap. xx:4; wherein the saints
reign with Christ a thousand years, is the

CHRONOLOGICAL LOCATION. 37
same with the kingdom of the Son of Man
and the saints of the Most High in the prophet
Daniel. Therefore it also'begins at the great
judgment. * * * Now if it be sufficiently
proved that the one thousand years begin
with the day of judgment, it will appear
further out of the Apocalypse, that the judg
ment is not consummated till they be ended ;
for Gog and Magog's destruction and the uni
versal resurrection is not till then ; therefore,
the whole one, thousand years is included in
that great day of judgment. * * * The res
urrection of the just in the morning of the
day of judgment, or beginning, of the thou
sand years, is called ' the first resurrection.'
- Without doubt the Greek article,
twice repeated, ' this that resurrection, that
first,' hath a singular emphasis, to demon
strate some first resurrection, known and
spoken of "in the writings of the prophets and
apostles. * * * It will be millennium
aureumor aureum seculum. It will be a golden
day and age indeed, for the holy city, the
New Jerusalem ; that city of gold and pearl,
mentioned in Rev. xxi, doth contemporate and
synchronize with the thousand years." Sober
Inquiry. As these testimonies increase in their bright
ness as the years go by, it will be proper to

38 THE MILLENNIUM.
bring 'a witness from the Westminster As
sembly, as to the appearance and reception of
the doctrine at that time.
PETER STERRY, A. D. 1 65 3.
" The subject (which is the reign of our
Saviour with his saints on the earth) is of a
transcendent glory in itself, of a universal
consequence to all persons and states, and of
very great reasonableness for present limes.
Like a piece of rich coin, it hath been long
buried in the earth ; but of late days, digged
up again, it begins to grow bright with hand
ling, and to pass current with great numbers
of saints, and learned men of great authority.
1 As the same star at different seasons is the
evening star, setting immediately after the sun,
and then the morning star, shining immedi
ately before it ; so was this truth the evening
star to the first coming of Christ, setting to
gether with the glory of that day in a night of
anti-christianism ; and now it appears again in
our own times, as a morning star to that blessed
day of the second effusion of the Spirit, and
the second appearance of our Saviour in the
glory of the Father." London Q. f. of Proph.,
Vol. IV. p. 316.
THOMAS NEWTON, A. D. 1770.
He says : " That the kingdom of heaven

CHRONOLOGICAL LOCATION. 39
shall be established upon earth, is the plain
and express doctrine 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 come.' But of all
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 Chris
tian church after him, have further believed
and taught that these thousand years will be the
seventh millennary of the world." Dissertations
on Proph., p. 587.
AUGUSTUS TOPLADY, A. D. 1 775.
He testifies thus: " I am one of those old-
fashioned people, who believe the doctrine of
the Millennium, and that there will be two
distinct resurrections of the dead ; first, of
the just, and second, of the unjust ; which
last resurrection of the reprobate will not
commence till a thousand years after the res
urrection of the elect. In this glorious inter
val of a thousand years, Christ, 1 apprehend,
will reign in person over the kingdom of the
just." Complete Works, p. 447.
" The earth will become just what it was

40 THE MILLENNIUM.
(perhaps considerably better than it was) ere
sin destroyed the harmony and broke the bal
ance of the well-according system. The
stupendous accomplishment of this predes
tined restoration is largely and explicitly
foretold, Rev. xx, where we read that the
apostate angels shall be restrained by the
coercive power of God. * * * The next
chapter opens with acquainting us, that prior
to the actual commencement of the Millen
nium, a new heaven, that is, a new body of
surrounding air, and a new earth, shall be
prepared for the residence of Christ and his
elect : ' I saw a new heaven and a new earth ;
for the first heaven and the first earth were
passed away ; and there was no more sea ;'
intimating this terraqueous globe and its cir
cumambient atmosphere will be so purified
by the preceding general conflagration, as to
be totally changed in their qualities, and en
tirely divested of everything noxious, or that
can cause disgust and pain." Ibid, p. 428.
These testimonies bring us down near the
close of the eighteenth century, and fully
justify the thought expressed in my opening
statement, that the witnesses for God all
along the ages, have largely accepted the
Millennium as used in its restricted sense ;
chronologically pointing to the seventh thou-

CHRONOLOGICAL LOCATION. 41
sand years of earth's history. The witnesses
might be greatly multiplied ; but these are
certainly sufficient to show any unprejudiced
mind that the testimony of the Church for
two and a half centuries was clear and unmis
takable, — six thousand years of probation,
then a Millennial Sabbatismos. For the two
following centuries the witness was distinct,
but there were discordant voices. In the
commencement of the fourth century the
Church became enamored of worldly glory,
by the conversion of Constantine, and her
consequent accession to imperial favor.
Those who were humble enough to sing,
" This is not my place of resting,''
soon found then. selves under the ban of the
dignitaries of the Church ; their testimony
became unpopular, for the multitude of those
professing to be believers chose to bask in the
smiles of royalty, and " enjoy the pleasures
of sin for a season," rather than " suffer afflic
tion with the people of God." Thus was the
true doctrine of the Millennium obscured ;
for even Eusebius, the church historian of the
early part of the fourth century, was so cap
tivated wilh the exaltation of the Church
under Constantine, that he applies some of the
clearest Millennial Scriptures to that event

43 THE MILLENNIUM.
(Isa. xxxv, xlix:i3-23, and liv:ii-i4, and va
rious others); bringing down these grand old
prophecies of the glories of Messianic times,
and applying them to the mere triumphs of
jarring sectaries in a world lying under the
curse. Thus was the truth darkened, and the
true witnesses, clothed in sackcloth, were
driven into the wilderness for the next 1200
years — preparing the way for Antichrist to
seat himself in the temple of God. And dur
ing this long period Millennarianism — so far
as Rome was concerned — became a thing of
the past. Dr. Burnet well remarks : " She
always had an ill eye upon this doctrine, be
cause it seemed to have an ill eye upon her."
He also adds : " The Millennium being prop
erly a reward and a triumph for those that
came out of persecution (i. e. the martyrs),
such as have always lived in pomp and pros
perity (see Rev. xvii, whole chapter) can pre
tend to no share in it, or be benefited by it."
Hence the evil eye. And well may she look
askance; for if the Millennium is yet future,
as it is the time of the reign of the Righteous
King, and as his kingdom rises on the ruins
of Antichrist, Rome may well dread the
brightness of his coming.
But one thing will be noticed in particular:
During all the ages since A. D. the sex-mil-

CHRONOLOGICAL LOCATION. 43
lennial duration of the world, before the com
ing of Christ and the judgment, seems to
have been admitted on all hands. And in
deed,- the Scriptures on which the supposition
is founded (Ps. xc:4, and II Pet. iii:8) are ren
dered meaningless in this direction, without
the seventh thousand, or Millennial Sabbath ;
for if the six days of labor, in the work of
Creation, typify six thousand years of proba
tion, then the seventh day must typify the Mil
lennial rest.
Accordingly, as the power of Rome began
to wane, and the light of the Reformation
arose, the witnesses again appear ; and, cast
ing off their sackcloth robes, their testimony is
once more heard ; feeble at first, but increas
ing in volume as the years roll on, till during
the present century their testimony has risen
like a trumpet blast, and " their sound has
gone out into all the earth, and their words
unto the ends of the world." The Millen
nium has again come to its apostolic meaning,
and the very word suggests to the hearer the
seventh thousand years of earth's history,
necessitating an explanation if otherwise used.

44 THE MILLENNIUM.

CHAPTER II.
SCRIPTURAL LOCATION OF THE MILLENNIUM.
Having noticed the traditional teaching
concerning the chronology of the Millennium,
we now come to the inquiry, What is the
teaching of Scripture concerning the same?
Dr. Seiss' remark, that the passage which
has given rise to the name, and which most
directly and fully sets forth the Millennium,
confessedly is Rev. xx:i~7, is doubtless cor
rect so far as the precise time is concerned ;
but were not the main features clearly re
vealed in other scriptures, I confess I should
look upon it with suspicion. That it should
be seen with greater clearness in the New
Testament than in the Old, might be expected ;.
but for it not to be found in the Old Testa
ment at all, would clothe it with serious
doubt ; for, as Augustine says, " The New
Testament lies concealed in the Old (but), the
Old Testament stands revealed in the New."
In the words of Nathaniel West, D. D., " Be
lieving in the plenary verbal inspiration of

SCRIPTURAL LOCATION. 45
the word of God, as I do, and that the New
Testament is a fulfillment and expansion of
the Old, it strikes me that I ought to find the
thousand years in the Old as well as in the
New.'' That the Jews held the belief that
the six Creation days typified six thousand years
of the triumph of evil, and the seventh a
thousand years of the reign of righteousness
— a Millennial Sabbath — no one who has
studied the question will pretend to deny.
" It is certain that the Jews interpreted
days of millenniums, and reckoned millen
niums by days. Thus they say : ' In the time
to- come, which is in the last days, — on the
sixth day, which is the sixth millennium, when
the Messiah comes, — for the day of the holy
blessed God is a thousand years.' * * *
So they call the Sabbath, or seventh day, the
seventh millennium, and interpret ' the song
for the Sabbath day' (Ps. xcii, title), for the
seventh millennium, for one day of the holy
blessed God is a thousand years.'' Dr. Gill
on II Pet. Hi:?,.
Once more : " This solemnity (the year of
release) as some conjecture, was a shadow of
that everlasting Sabbath expected in the
heavens. And this is supposed to be the
foundation of the opinion of a learned Rabbi,
who asserts that the world should continue

46 THE MILLENNIUM.
for six thousand years ; but the seventh thou
sand should be the great sabbatical year ; the
six thousand answering to the six working
days of the week, and the seventh to the Sab
bath." Lewis, Heb. Antiq. Vol. II, p. 611.
Such extracts might be multiplied indefi
nitely, but these are sufficient to show the
opinion held by the Jews, and on what scrip
tural grounds.
We now come to a Scripture which, to my
mind, absolutely locates the Millennial reign
at, or after the binding and incarceration of
Satan and his hosts in the abyss, calling the
time "many days;" using the same term Daniel
does (chap. XK34) to point out the long night
of martyrdom under Papal oppression. I re
fer to Isa. xxiv:2i-23.
" And it shall come to pass in that day, that
the Lord shall punish the hosts of the high
ones that are on high, and the kings of the
earth upon the earth. And they shall be gath
ered together, as prisoners are gathered in the
pit, and shall be shut up in prison, and after
many days shall they be visited. Then the
moon shall be confounded, and the sun
ashamed, when the Lord of hosts shall reign
in Mount Zion, and in Jerusalem, and before
his ancients gloriously."
Here we have the " host of the high ones,"
or " the prince of the power of the air " (Eph.

SCRIPTURAL LOCATION. 47
ii:2) and his minions, bound or restrained ;
and then after " many days " visited for final
" punishment." The " reign " corresponds
with Rev. xx:4-6. In Isa. xxiv, "the hosts of
the high ones " — including their leader of
course — are shut up in the abyss for " many
days;" in Rev. xx, Satan is bound in the abyss
a thousand years. In the former, the "high
ones" are visited for final punishment (see
Revised Version margin) at end of the " many
days ;" in the latter, Satan is loosed a little
season, and immediately engaging in another
rebellion, is seized and cast into the lake of
fire. In Isaiah, the Lord's dead men arise at
his coming (chap. xxvi:i9, 21), but the wicked,
who "will nQt learn righteousness,'' "shall
not rise," i. e., at that time (see Isa. xxvi:io-
14); in Revelation, those who reign with
Christ live at the commencement of the thou
sand years, but the rest of the dead live not
till the thousand years are ended. In Isaiah,
the judgments of God destroy the existing
state of things so completely that "the earth
reels to and fro," falling to rise no more, i. e.,
in its present form, just prior to the glorious
reign ; in Revelation we have great Babylon
destroyed (chap, xviii) and all the opposing
evil powers — beast, false prophet, kings of
the earth, etc. — cast iotQ the lake of fire be-

48 THE MILLENNIUM.
fore the Millennium. These marks prove
absolutely that the chronological location of
the events are the same, only the measure of
time in Revelation is specific — "a thousand
years," while in Isaiah it is simply a " multi
tude of days."
Thus we have the Millennium revealed in
the Old Testament as to its nature, location,
and time; and it ought to silence forever
those who claim that the glorious Sabbatismos
is founded on a single passage of Scripture.
These two passages seem to settle also the
chronology of the Millennium as being the
seventh thousand years of earth's history.
Attempts, therefore, to locate it in the past —
as Andreas and others have dqne, making it
cover the gospel' age; or as Eusebius seems
to have done by his misapplications of Script
ure, beginning it at the conversion of Con
stantine ; or as Prof. Bush did, conjmencing
it with the enforcing of the Theodosian code,
and ending with the taking of Constantinople
by the Turks — must end in wresting the
Scriptures, and making "confusion worse
confounded." ff anything can be made plain
by words, it is plain from both Isaiah and
John, that the period in question begins with
the resurrection of the holy dead, and ends
with the resurrection of the wicked.

SCRIPTURAL LOCATION. 49
Those who place it in the past begin by spir
itualizing "the first resurrection," and thus
open the door for fancy to make anything or
nothing of it, just as the exigencies of a theory
may demand. From the very nature of the
case, those who place the Millennium in the
past must spiritualize both resurrections, and
also the reign. Thus Prof. Bush says on
the reign : " Was not the steadfast cleav
ing to the truth, the resolute maintenance of
the life of godliness in their souls, and the
unshrinking resistance even unto blood to the
claims and usurpations of an Antichristian
power, a conduct fitly characterized as at
once a 'living' and 'reigning' with Christ?
True, they might be put to death ; they might
encounter persecution, torture, and martyr
dom in their most appalling forms ; the fiercest
malignity of the Beast and the unsparing ire of
'thrones.' and potentates might wreak itself
upon their heads, still they were 'more than
conquerors'; the martyr's crown was the
badge of their blessed kingship; and in them
was illustriously fulfilled the truth of the in
spired saying: 'If we suffer, we shall also
reign with him.' They reigned in fact in their
Sufferings." Treatise on the Millennium, pp.
192-3. Can it be possible that men led by the
4

50 THE MILLENNIUM.
Spirit of God can be deceived with such
sophisms? As well might the criminal on the
scaffold, just about to expiate his crimes with
his life, be said to triumph or reign over the
laws, because — when told he has but one
minute to live — he kicks the diop from be
neath his feet, and launches himself into eter
nity that minute before his time! The law
is vindicated, and he hangs a shameful thing.
Did Christ " reign " on the cross, forsaken
of men, disowned of God? Just so the mar
tyrs reigned, under the axe and in the flame.%
But Christ's reply to the two disciples shows
the fallacy of such reasoning (Mark x:35~4o):
"James and John, the sons of Zebedee, come
unto him, saying, Master, we would that thou
shouldest do for us whatsoever we shall
desire. And he said unto them, What would
ye that 1 should do for you ? They said unto
him, Grant unto us that we may sit, one on
thy right hand, and the other on thy left
hand, in thy glory. But Jesus said unto them,
Ye know not what ye ask; can ye drink of
the cup that I drink of? and be baptized with
the baptism that I am baptized with? And
they said unto him, We can. And Jesus said
unto them, Ye shall indeed drink of the cup
that I drink of; and with the baptism that I
am baptized withal shall ye be baptized ; but

SCRIPTURAL LOCATION. 51
to sit on my right hand and on my left hand
is not mine to give ; but it shall be given to
them for whom it is prepared." This is con
clusive, to drink the bitter cup was one thing,
to sit with him on his throne was quite an
other. The methods of reasoning away the
resurrections of Rev. xx:4-6, whether by
Bush, Witrius, or others, who place the Mil
lennium in the past, are equally fallacious,
and utterly subversive of every principle of
Divine truth.
Deranging the order of Eschatology makes
the words of Scripture revealing the same
appear like Apocrypha instead of Apocalypse ;
like a veiling of the Divine mind, instead of
an unfolding of the same. But placing the
events in their proper order, the words of
Revelation, both in the Old Testament and
the New, describing these things, shine with
a clearness and perspicuity that honor God,
and enables even " the wayfaring man " to
run while he reads them, and to understand
them too.

52 THE MILLENNIUM.

CHAPTER III.
EARTH'S BAPTISM OF FIRE PRECEDING THE
MILLENNIUM.
Having, as I believe, demonstrated the
chronological location of the Millennium, as
the seventh thousand years of earth's history,
we proceed to inquire for the circumstances
attending its introduction.
In II Peter, chapter Hi, the apostle tells of
scoffers in the last days so bold in sin that
they become a sign of approaching judgment ;
and in verse 12, speaks of the people of God
as " looking for and hasting unto the coming
of the day of God, wherein the heavens being
on fire shall be dissolved, and the elements
shall melt with fervent heat." " Some author
has remarked," says Dr. Edward Hitchcock,
" that, from the earliest times, there has been
a loud cry of fire. We have seen that it be
gan with the ancient Egyptians, and was con
tinued by the Greeks. But in recent times it
has waxed louder and far more distinct. The
ancient notions about the existence of fire
within the earth were almost entirely conject-

EARTH'S BAPTISM OF FIRE. 53

ural, but within the present century the mat
ter has been put to the 'test of experiment.
Wherever, in Europe and America, the tem
perature of the air, the waters, and the rocks,
in deep excavations, has been ascertained, it
has been found higher than the mean temper
ature of the climate at the surface, and the
experiment has been made in hundreds of
places. It is found, too, that the heat in
creases rapidly as we descend below that
point in the earth's crust to which the sun's
heat extends. The mean rate of increase has
been stated by the British Association to be
one degree of Fahrenheit for every forty-five
feet. At this rate, all known rocks would be
melted at the depth of about sixty miles.
Shall we hence conclude that all the matter
of the globe below this thickness (or, rather
for the sake of round numbers, below one
hundred miles) is actually in a melted state?
Most geologists have not seen how such a
conclusion is to be avoided. And yet this
would leave only about one eight-hundredth
part of the earth's diameter, and about one-
fourteenth of its contents, or bulk, in a solid
state. How easy, then, should God give
permission, for this vast internal fiery ocean
to break through its envelope, and so to bury
the solid crust that it should all be burnt up

54 THE MILLENNIUM.

and melted ! It is conceivable that such a
result might take place even by natural oper
ations. And certainly it would be easy for a
special divine agency to accomplish it." Time
of the End, pp. 287-8.
The Hebrew prophets certainly continued
this cry, if they did not originate it (Deut.
xxxii:22), "For a fire is kindled in mine
anger, and shall burn unto the lowest hell,
and shall consume the earth with her increase,
and set on fire the foundations of the mount
ains." Mtises utters these words as the
mouthpiece for God ; and it requires but
little imagination to suppose he refers to that
ocean of fire reserved in the bowels of the
earth against " the day of destruction and
perdition of ungodly men ;" or, that the last
clause refers to volcanoes, belching forth fire
and flame, thus demonstrating the statement,
that beneath their foundations God has kin
dled his angry fire.
Without further comment, I pass to notice
other Scriptures. In Psalm 1:3, 4, we read:
"Our God shall come, and shall not keep
silence ; a fire shall devour before him, and it
shall be very tempestuous round about him.
He shall call to the heavens from above, and
to the earth, that he may judge his people."
Here we have the coming of God the Judge ;

EARTH'S BAPTISM OF FIRE. 55
the Voice that speaks creation through ; the
gathering of the saints together unto Him ;
and the declaration of his righteous judg
ment; but all is connected with the dreadful
tempest and the all devouring fire.
Isaiah Ixvi:i4-i6. " And when ye see this,
your heart shall rejoice, and your bones shall
flourish like an herb ; and the hand of the
Lord shall be known toward his servants, and _
his indignation toward his enemies. For, be
hold, the Lord will come with fire, and with his
chariots like a whirlwind, to render his anger
with fury, and his rebuke with flames of fire.
For by fire and by his sword will the Lord
plead with all flesh : and the slain of the Lord
shall be many." Here we have the same
accompaniments as in the previous passage;
but the tempest and the fire are the prominent
characteristics of the awe-inspiring scene.
" I beheld till the thrones were cast down,
and the Ancient of Days did sit, whose gar
ment zvas white as snow, and the hair of his
head like the pure wool : his throne was like
the fiery flame, and his wheels as burning fire.
A fiery stream issued and came forth from
before him : thousand thousands ministered
unto him, and ten thousand times ten thou
sand stood before him: the judgment was set,
and the books were opened. 1 beheld then,
because of the voice of the great words which
the horn spake : I beheld even till the beast

56 THE MILLENNIUM.
was slain, and his body destroyed, and given
to the burning flame." Dan. vii:g-n.
In this vision the Ancient of Days appears
seated on a throne of flame ; its wheels roll
ing in fire, a fiery stream going forth before
him, like some malignant comet sweeping
through the heavens, visiting destruction
upon his enemies round about. And finally,
we have the fourth beast slain, and his body
destroyed and given to the burning flame.
This beast is explained as being the fourth
kingdom upon earth, and as ruling by divine
appointment and controlling the whole earth
(v. 23). The burning day is described in
the most startling language, and the whole
earth (symbolized by the fourth beast) is given
to the burning, dissolving fire. If the objec
tion is made, that the scene is symbolic, I
would reply that the destruction is complete,
and synchronizes with the literal burning set
forth in other Scriptures, as we have seen and
shall see, as we pursue the subject.
" For, behold, the day cometh, that shall
burn as an oven ; and all the proud, yea, and
all that do wickedly, shall be stubble: and the
day that cometh shall burn them up, saith the
Lord of hosts, that it shall leave them neither
root nor branch. But unto you that fear my
name shall the Sun of righteousness arise
with healing in his wings; and ye shall go
forth, and grow up as calves of the stall. And

EARTH'S BAPTISM OF FIRE. 57
ye shall tread down the wicked ; for they
shall be ashes under the soles of your feet in
the day that I shall do this, saith the Lord of
hosts." Mai. iv: 1-3.
In the foregoing we have one of the boldest
figures and expressions to denote a universal
conflagration, that language could frame in so
few words : a day that burns like an oven.
No partial burning will exhaust the figure.
There is nothing like it in Scripture except
the burning of the cities of the Plain (Genesis
xix:28). "And he looked toward Sodom and
Gomorrah, and toward all the land of the
plain, and beheld, and, lo, the smoke of the
country went up as the smoke of a furnace."
The universality is seen in the expression,
" all the proud, and all that do wickedly ;"
and to cap the climax, and " make assurance
doubly sure" that the Holy Spirit could mean
nothing less than the consuming of the entire
race of rebels against God, he adds : " It shall
leave them neither root nor branch," — not a
father, or a son, of the God-forsaken race shall
escape. And to show how effectually the de
struction shall be accomplished, he continues,
(v. 3), "And ye shall tread down the wicked;
for they shall be ashes under the soles of your
feet in the day that I shall do this, saith the
Lord of hosts." Nothing but a universal con
flagration, that shall meJt the surface of the

58 THE MILLENNIUM.
earth ; and, in the language of the prophet,
"consume man and beast, the fowls of the
heaven, and the fishes of the sea, and the stum
bling blocks with the wicked ;" (Zeph. i:3),
will fill the prophetic description. The appli
cation is made sure, by the subject synchro
nizing with other passages which speak of the
v coming of the Lord, attended with the dark
ening tempest, and the burning flame. For,
in the second verse, immediately after the
consuming fire, we have the Sun of Right
eousness, or the Righteous Ruler, arising,
bringing the '" morning without clouds" (II
Sam. xxiii:4), healing the wounds that sin
hath made (Isa. xxx:26), and exalting his own
to "dwell on high," where "bread shall be
given them, and their water [of the river of
life] shall be sure," (Isa. xxxiii:i6).
We now turn to the New Testament, and
if we find the same truth taught there with
equal posit iveness (and perhaps greater per
spicuity), we may well consider the point
settled :
" The field is the world ; the good seed are
the children of the kingdom, but the tares are
the children of the wicked one ; the enemy
that sowed them is the devil ; the harvest is
the end of the world ; and the reapers are the
angels. As therefore, the tares are gathered
and burned in the fire ; so shall it be in the

EARTH'S BAPTISM OF FIRE. 59
end of this world. The Son of Man shall send
forth his angels, and they shall gather out of
his kingdom all things that offend, and them
which do iniquity ; and shall cast them into a
furnace of fire : there shall be wailing and
gnashing of teeth. Then shall the righteous
shine forth as the sun in the kingdom of their
Father. Who hath ears to hear, let him hear."
Matt, x Hi: 38-43.
In this passage we have presented the ex
tent of the field, the kosmos, {i. e.) the whole
habitable world (see v. 35) ; the seed sown by
the Son of Man, and also by the enemy, the
devil, through the whole extent of the field ;
the diyision into two classes, " children of
the kingdom, and children of the wicked one ;"
the harvest, representing the end of this age;
the tares, all that do. wickedly (precisely the
same as in Malachi), burned in the fire ; and
then the righteous glorified, and possessing
the kingdom under the whole heaven ; (com
pare v. 43 with Dan. vii:27). The good seed
is sown by Divine command and promise, in
all the habitable globe ( Matt. xxiv:i4, and
Markxvi:i5), and Satan follows with the tares
wherever the Son of Man goes. Therefore
the burning must be co-extensive with the
seed-sowing and the harvest. In other words,
as the tares are sown wherever men dwell, so
the fire must consume all their habitation.
But if language can place anything beyond

60 THE MILLENNIUM.
the possibility of question, the passage we,
next proceed to consider will do it :
"But the heavens and the earth, which are
now, by the same word are kept in store, re
served unto fire against the day of judgment
and perdition of ungodly men. But, beloved,
be not ignorant of this one thing, that one
day is with the Lord as a thousand years, and
a thousand years as one day. The Lord is
not slack concerning his promise, as some men
count slackness ; but is long suffering to us-
ward, not willing that any should perish, but
that all should come to repentance. But the
day of the Lord will come as a thief in the
night ; in the which the heavens shall pass
away with a great noise, and the elements
shall melt with fervent heat, the earth also
and the works that are therein shall be burned
up." II Pet. Hi: 7-10.
Earth's fiery baptism is here set forth in
such graphic language, that nothing to my
mind, not even the poet's " Dies Iras" equals it.
" Day of wrath, great day of burning,
All shall melt to ashes turning,
All foretold by seers discerning."
In the 6th verse we have the Noachian
deluge referred to : "The world that then
was, being overflowed with water, perished ;"
and thus the comparison is made to lie be
tween the old world drowned with water,
and the present heavens and earth awaiting
the deluge of fire. The overflowing of the

EARTH'S BAPTISM OF FIRE. 61
kosmos with water — to carry out the compar
ison — necessitates the whelming of the whole
habitable globe in flames. And this is pro
vided for in verse 10, in terms more distinct
than in verse 7, and more terribly awful : the
atmosphere exploding with the intense heat of
the conflagration, and the elements — earth,
air, fire and water — fused into one indistin
guishable mass of molten matter, reducing
the whole to a chaos worse than the prophet
sawwhen he exclaimed, "I beheld the earth,
and lo, it was without form, and void." (Jer.
iv:23). If it is objected that the deluge was
only partial, (see Hirschfelder's Com. and
others), and therefore the fire may not be
universal ; I reply, the terms used by the
apostle, both in the original and every trans
lation I have consulted, will admit of nothing
less than the complete submersion of the
kosmos in a flood of water, and the consequent
baptism of " the world that now is " in an
ocean pf flame. Besides, the theory of a par
tial flood belittles the narrative as given in
Genesis, and impugns the wisdom of God.
Anything less than a universal flood would
make many expressions in the account of it
exaggerations, and the whole story a decep
tion. We have " the foundations of the great
deep broken up," or the floods in the bowels

62 THE MILLENNIUM.
of the earth gushing forth to the surface;
" the windows of heaven opened," or the
atmosphere pouring down its treasures of
rain to enhance the waves below. Then the
effect of the meeting of the waters from above
and beneath, is stated thus: "All the high
hills that zvere under the whole heaven were
covered ;" and lest there might be room to
question the submersion of the entire globe in
the watery abyss, he adds, "and the mount
ains were covered.'' This to my mind settles
the question of the universality of the deluge.
But what about the wisdom of spending those
long years building the auk, to save from a
partial flood? Co'uld not God have called
Noah to go out into some part of the earth'not
to be visited by the aqueous destruction, as
he called Abraham to leave Mesopotamia,
that he might save him from the contami
nation of idolatrous worship ? or as he called
Lot to flee to the mountains, that he might
escape the destruction about to be visited on
those godless cities of the Plain? It may be
claimed that the ark was needed to save the
animals. To this we reply, the same divine
impulse that moved the beasts and birds to
go so readily into the ark, would have moved
them to migrate beyond the limits of the pre
determined desolation. No ! the theory of a

EARTH'S BAPTISM OF FIRE. 63
partial flood will never meet the Divine de
scription of that awful judgment. It is but
the tempter's effort to minimize the same, and
thus to render the cry. of " Peace and safety "
more effectual, in regard to the fiery baptism
about to be visited upon the entire world.
In concluding this chapter, I give an extract
from Dr. Edward Hitchcock's sermon, " Des
tiny of the Earth." See Time of the End, pp.
275,6. After quoting II Pet. a ii : 1 3 , he says:
" What, now, by a fair exegesis, is taught
in this passage concerning the destruction
and renovation of the world? * * * In
the first place, this passage is to be under
stood literally. It would seem as if it could
hartlly be necessary to present any formal
proof of this position to any person of com
mon sense, who had read the passage. But
the fact is, that men of no mean reputation
as commentators have maintained that the
whole of it is only a vivid figurative prophecy
of the destruction of Jerusalem. Others sup
pose the new heavens and new earth, here de
scribed, to exist before the conflagration of the
world. But these new heavens and new earth
are represented as the residence of the right
eous, after the burning and melting of the
earth, which, according to other parts of
Scripture, is to take place at the end of the

64 THE MILLENNIUM.
world, or at the general judgment. How
strange that, in order to sustain a favorite
theory, able men should thus invert the order
of events, so clearly described in the Bible !
Still more absurd is it to attempt to fasten a
figurative character upon this most simple
statement of inspiration. It is indeed true,
that the prophets have sometimes set forth
great political and moral changes, the down
fall of empires, or of distinguished men, by
the destruction of the heavens and the earth,
and the growing pale and darkening of the
sun and moon. But in all these cases the
figurative character of the description is most
obvious ; while in the passage from Peter its
literal character is equally obvious. Take,
for example, this statement : ' By the word of
God the heavens were of old, and the earth, stand
ing out of the water and in the water: whereby
the world that then was, being overflowed with
water, perished: But the heavens and the earth,
which are now, by the same word are kept in
store, reserved unto fire, against the day of judg
ment and perdition of ungodly men.'
" 1 believe no one has ever doubted that the
destruction of the world by water, here de
scribed, refers to Noah's deluge. Now, how
absurd to admit that this is a literal descrip
tion of that event, and then to maintain the

EARTH'S BAPTISM OF FIRE. 65
remainder of the sentence, which declares the
future destruction of that same world by fire,.
to be figurative in the highest degree. For
if this destruction means only the destruction
of Jerusalem, or any other great political or
moral revolution, the language is one of the
boldest figures which can be framed. Who
that knows anything of the laws of language,
does not see the supreme absurdity of thus
coupling in the same sentence, the most sim
ple and certain literality with the strongest of
all figures ? What mark is given us, by which
we may know where the boundary is between
the literal and the metaphorical sense? From
what part of the Bible, or from what unin
spired author, can a parallel example be ad
duced? What but the strongest necessity,
the most decided cxcgentia loci, would justify
such an anomalous interpretation of any
author? Nay, I do not believe any necessity
could justify it. It would be more reasonable
to infer that the passage had no meaning, or
an absurd one. But surely no such necessity
exists in the present case. Understood liter
ally, the passage teaches only what is often
expressed, though less fully, in many parts of
Scripture ; and, even though some of these
other passages should be involved in a degree
of obscurity, — and I am not disposed to deny
5

66 THE MILLENNIUM.
that some obscurity rests upon one or two of
them, — it would be no good reason for trans
forming so plain a description into a highly-
wrought figurative representation ; especially
when by no ingenuity can we thus alter more
than one part of the sentence. I conclude,
therefore, that, if any part of the Bible is lit
eral, we are thus to consider this chapter 'of
Peter." Here then, scholarship comes to the aid of
simple faith, pronouncing the passage literal,
recognizing the watery cataclysm in the
past, and teaching us to look for the fiery
baptism in the near future. And Dr. Edward
Griffin says : " I could produce on this side
a catalogue of names which would convince
you that this has certainly been the common
opinion of the Christian Church in every age,
as it was also of the Jewish."

THE RESTITUTION. 67

CHAPTER IV.
THE RESTITUTION PRECEDES THE
MILLENNIUM.
Immediately after the organic change de
scribed in the last chapter, termed in scientific
phrase earth's ecpyrosis, we have the Re-
genesis or Restitution : the New Heavens
and the New Earth (II Pet. iii : 1 3). This is
shown by various Scriptures which we now
proceed to notice ; and by numerous analogies
and other considerations which I shall set
forth in their order.
We turn then to Acts iii:2o, 21 : " And he
shall send Jesus Christ, which before was
preached unto you: whom the heaven must
receive until the times of restitution of all
things, which God hath spoken by the mouth
of all his holy prophets since the world
began." Here we have first, the coming of
Christ (verse 20); and then, in verse 21, we
have the "times of restitution" specified as
the time of that coming. And this agrees
with the passages we were considering in the
former chapter. Thus Dan. vii:9-i 1, describes

68 THE MILLENNIUM.
the Ancient of Days as sitting in the burning
judgment scene, and verses 13 and 14 describe
the coming of the Son of Man, to the same
judgment seat, and his reception of the king
dom over all nations, that should not change,
or pass away. In the 27th verse we have the
saints of the Most High invested with the
kingdom, conjointly with the Son of. Man,
immediately after the destruction of the last
representative of the fourth beast (v. 26).
The Restitution is not positively stated in this
connection, but it is implied, as we shall see
in examining other passages ; and even in this
the implication is so strong, it would seem
that it must be admitted at once, by every
one who has not an opposing theory to sup
port ; for the everlasting reign of the saints
is always referred to a world beyond the
curse. In Malachi iv, after the consuming of
the whole race of the wicked, as stated in
verse 1, the Sun of Righteousness is said to
" arise with healing in his wings," or beams
(v. 2). Now as the natural sun is the source
of light and life in the present world, so the
Sun of Righteousness will be the life and the
glory of the world to come. After the dis
mal night of judgment fires, closing earth's
history under the curse, He is said to be " as
the light of the morning when the sun riseth,

THE RESTITUTION. 69
even- a morning without clouds." And the
effect of that rising would be " as the tender
grass springing out of the earth, by clear
shining, after rain" (II Sam. xxiii:4). Thus
beautifully does the figure set forth the Res
titution, as immediately following t,he deluge
of fire, that destroys the world lying under
the curse.
The New Testament follows the same order,
and the specifications are so distinct it would
hardly seem to leave room for cavil. Matt.
xiii:40-43 locates the burning of the tares — or
the wicked — " in the end of this age" or world ;
and following in the same order, " the right
eous shine forth as the sun in the kingdom of
their Father." This, according to John's
arrangement, is in the morning of the Millen
nium ; and according to Isa. xxiv:23, the
glorious "reign" immediately follows the
destruction of the earth as it was (see verse
20); and the period of " many days " of verse
21 covers both the reign and the time of the
incarceration of Satan, and his host of " high
ones" in the abyss. Matt., 13th chapter, thus
specifically locates the burning in the closing
hours of the present age, and the Restitution
rises, like the Phoenix from its ashes, to adorn
the morning of the seventh Millenary.
So also II Peter, 3d chapter, describes earth's

70 THE 'MILLENNIUM.
ecpyrosis as * so fearful that " the world
which now is," falls in chaos worse than that
from which it sprang on Eden's natal morn
ing; but P.eter, as though he would quicken a
faith dying under the fearful outlook, exclaims:
" Nevertheless we, according to his promise,
look for a new heavens and a new earth."
Thus the arrangement continues the same ;
the six thousand years closing with the fiery
chaos, and the seventh thousand opening
with the new genesis, and the rising glory.
On this, Bliss remarks: "As the saints, be
fore the resurrection of ' the rest of the dead,'
'reigned with Christ a thousand years' (Rev.
xx:4); it follows that during that period, the
tabernacle of God is with men, when he
dwells among them, which is an additional
evidence that the ' restitution of all things'
(Acts. iii:2i), is at the commencement of the
Millennium." Brief Com. on Apocalypse, page
370. Speaking of the new heaven and the new
earth, David N. Lord says : " The descent
of the city is to take place at the commence
ment, manifestly from the representation that
the marriage of the Lamb was come, and that
his wife had prepared herself immediately
after the destruction of great Babylon, chap
ter xix:7, 8 ; from the exhibition of the risen

THE RES TITUTION. 71
and glorified saints as seated on thrones and
reigning with Christ during the thousand
years ; and from the representation of the
beloved city as on earth at the revolt of Gog
and Magog, after the close of the thousand
years." Exp. Apoc.,p. 529.
Again, analogy requires the Restitution to
be perfected, and the marriage of the Lamb
(Rev. xix:l-8), to be celebrated at the end of
the six thousand years. For Adam was cre
ated and united to his bride at the close of the
sixth creation day, and their first day was a
sinless, painless, glorious Sabbath. To carry
out the analogy, the second Adam will de
scend from heaven with his Bride, and within
the descended marital halls of heaven, will
rest upon an earth made new, fairer and
brighter than Eden ever saw, in the morning
of the Millennial Sabbath.
Again, the seventh creation day having
been kept as a rest, or Sabbath ; the seventh
thousand years will be observed by Christ and
his bride, as the " Sabbatismos that remaineth
for the people of God" to keep (Heb. iv:9).
For " he shall rest in his love, he will joy over
them with singing" (Zeph. iii: 1 7, last clause).
We might subjoin many other conside
rations, all sustaining the position we have
taken, but two or three must suffice.

72 THE MILLENNIUM.
And first: " The regeneration," or Resti
tution, is " when the Son of Man shall sit in
the throne of his glory," and he himself
teaches us that that will be " when he shall
come in his glory, and all the holy angels with
him." Compare Matt. xix:28 and xxv:3i.
<¦ Secondly: " The creation waiteth in hope
for the revealing of the sons of God," that it
shall "be delivered from the bondage of cor
ruption ;" but the manifestation of the sons of
God, is " when Christ, who is our life shall
appear'' (Rom. viii:i8-23; Col. iii:4 ; I John
iii:2) ; therefore we do not expect that "the
whole creation" will continue for a thousand
years afterward "to be subject " to vanity,"
"groaning and travailing together in pain," as
would be the case, if death in any form con
tinued, either of animals or men.
Thirdly: As the apostate church — which
has lorded it over God's heritage for 1260
years — is symbolized by a double symbol, an
adulterous woman, gorgeously arrayed (Rev.
xvii:3-6), and also by a city, the seat of her
power (v. 18): so the bride of Christ — the
true Church— is symbolized by a sun-clad
woman, standing on the moon, adorned with
a crown of stars (Rev. xii:i); and also by a
city, the holy Jerusalem (Rev. xxi:io); where
she shall reign with Him, not only a thousand

THE RESTITUTION. 73
years (Rev. xx:4), but thenceforward (as
Daniel says, chap. vii:i8), "forever and ever."
As the harlot was to be burned with fire
(Rev. xvii:i6), and all that pertained to her,
whelmed in the angry flood (Rev. xviii:2i),
anterior to the Millennium : so the bride is
represented as in heaven (Rev. xix:7-9), or as
Paul says (I Thess. i v: 17), "in the air," cele
brating her nuptials, and enjoying the mar
riage supper with the Lamb; while the judg
ment is being executed on the harlot; and in
the vision of the 21st chapter, she is pre
sented descending "out of heaven from God,"
immediately after the enthroned One says,
" Behold, I m.ike all things new" (Rev. xxi:
5-1 1). This descent must be at the very be
ginning of the thousand years; for the reign is
during that time, not in heaven, but on earth
(Rev. xx:4; compare chap. v:io); and it is
just as absolutely in Jerusalem "the golden"
(Isa. xxiv:23). For the thought that Christ is
coming in all his regal glory, to reign with his
saints a thousand years in Jerusalem as it now
is, is preposterous ; and it would seem it
only needs to be mentioned, for its advocates
to see its absurdity, and abandon it forever.
Thus Scripture and analogy combine to
show the Restitution to be anterior to, or in
the very morning of the seventh thousand

74 THE MILLENNIUM.
years. For the Sabbatismos, — the rest of
Christ in his love (Zeph. iii:i7) — covers that
period, and precludes the idea of the work of
making all things new as going on during its
restful hours. Every argument conspires to
pin the Restitution down to the closing hours
of the six thousand years : not allowing even
that glorious work to interlere with His sa
cred Millennial Sabbath.

NATURE OF THE RESTITUTION. 75

CHAPTER V
THE NATURE OF THE RESTITUTION.
The term restitution implies something lost,
or taken away. Accordingly we turn back
ward on earth's history, and tracing it up to
her natal morning, we see her starting forth,
dressed in her Easter robes, gayest of all the
orbs of heaven ; waking the harmony of the
spheres, and causing the stars of the morning
to utter their admiration in a song of ecstatic
joy (Job xxxviii:7). The great Creator looked
upon the lovel}7 scene, pronouncing it " very
good," and exclaiming : " My delights are
with the sons of men!" (Prov. viii:3i).
But anon the scene changed ! An enemy
appeared in disguise among these unsophis
ticated human children of God ; they were
seduced from their allegiance to the Holy
One, and " Nature, sighing thro' all her works
Gave signs of woe, that all was lost."
The balmy breezes, fanning the bowers of
Eden, changed into the angry tempest, howl
ing the requiem of departed glory. Now,

76 THE MILLENNIUM.'
where the myrtle and the vine disported
themselves, —
" There pointed brambles grew,
Entwined with horrid thorn."
And now also the beasts turn with fierce hate
upon their appointed ruler. For
" Where infant hands fierce tigers led,
And lions with the oxen fed ;
These tyrants of the wood and plain,
Now thirst for blood, and rend the slain."
How sad the change! The Creator had
stepped upon the scene and uttered his anath
ema : " Cursed is the ground for thy sake ; in
sorrow shalt thou eat of it all the days of thy life;
thorns also and thistles shall it bring forth to
thee ; and thou shalt eat the herb of the field ;
in the sweat of thy face shalt thou eat bread,
till thou return unto the ground ; for out of
it wast thou taken: for dust thou art, and
unto dust shalt thou return'' (Gen. iii: 1 7— iq).
And all these evils, toil and pain, want and
woe, sickness and death, followed the race,
till the deep toned miserere of our humanity
reached the ears of the Highest ; and He,
who "so loved the world, that he gave his
only begotten Son " to redeem that world
lying under the curse, announced the limita
tion of the anathema, and added, " From
thence, there shall be no more curse " (Rev. xxii:

NATURE OF THE RESTITUTION. 77
3). The manner of the removal of all the
effects of sin with the earth — that is, in its
present form — is thus -stated in Scripture :
" Reserved unto fire, against the day of judg
ment, and perdition of ungodly men " (II Pet.
iii:7). Thus the curse and all its effects being
purged away, the eye of faith
' ' Sees the times of restitution,
Sees the new Creation rise."
And the prophet evidently had that blessed
time in view, when speaking of the procla
mation of the gospel, and the blessing con
nected with the proper reception of the same,
he adds as the final outcome (Isa. Iv:i2, 13),
" For ye shall go out with joy, and be led forth
with peace: the mountains and the hills shall
break forth before you into singing, and all
the trees of the field shall clap their hands.
Instead of the thorn shall come up the fir
tree, and instead of the brier shall come up
the myrtle tree : and it shall be to the Lord
for a name, for an everlasting sign that shall
not be cut off." The happy estate promised
carries us beyond the losses and crosses, the
mockings and rejections, the tribulation and
persecution which are everywhere in the
New Testament named as the Christian's
appointed portion, in this present dispen
sation. Also the accompaniment — that is, the

78 THE MILLENNIUM.
rejoicing of inanimate nature — is the same
attending the coming of the Lord as in other
Old Testament Scriptures : see Psa. xcvi:
1 1— 1 3, and xcviii:7-9. The fig tree and the
myrtle (among the adornments of Paradise)
are said to spring forth instead of the briar
and the thorn — the production of the curse.
Thus when man begins to rejoice before the
Lord at his coming, the earth also
" Exults to see the thistly curse repealed."
We now proceed to a consideration of some
of the Messianic prophecies, which to my
mind clearly teach the state of things during
that blissful period. Here is Isaiah, 35th
chapter :
" The wilderness and the solitary place shall
be glad and the desert shall rejoice, and blos
som as the rose. It shall blossom abundantly,
and rejoice even with joy and singing : the
glory of Lebanon shall be given unto it, the
excellency of Carmel and Sharon ; they shall
see the glory of the Lord, and the excellency
of our God. Strengthen ye the weak hands,
and confirm the feeble knees. Say to them
that are of a fearful heart, Be strong, fear not:
behold, your God will come with vengeance,
even God with a recompense ; he will co.me
and save you. Then the eyes of the blind
shall be opened, and the ears of tire deaf shall
be unstopped. Then shall the lame man leap
as a hart, and the tongue of the dumb sing:

NATURE OF THE RESTITUTION. 79
for in the wilderness shall waters break out,
and streams in the desert. And the parched
ground shall become a pool, and the thirsty
land springs of water: in the habitation of
dragons, where each lay, shall be grass with
reeds and rushes. And a highway shall be
there, and a way, and it shall be called The
way of holiness; the unclean shall not pass
over it ; but it shall be for those : the wayfar
ing men, though fools, shall not err therein.
No lion shall be there, nor any ravenous beast
shall go up thereon : it shall not be found
there ; but the redeemed shall walk tliere :
and the ransomed of the Lord shall return,
and come to Zion with songs and everlasting
joy upon their heads: they shall obtain joy
and gladness, and sorrow and sighing shall
flee away."
The wilderness and the solitary place being
made " glad," denotes a restoration to cheer
fulness and activity ; a change from gloom
to glory. The same term is used by the
poetic seer (Psa. xcvi and xcviii), when he
calls upon the floods and seas, the hills and
fields, to " rejoice together before the Lord ;
because he cometh to judge the world in
righteousness, and the people with his truth;"
plainly implying that the "creation" will
cease her groaning (Rom. viii:22) and robe
herself in garments of beauty, at the approach
ing reign of the Righteous King. And this
thought is confirmed by the last clause of

80 THE MILLENNIUM.
verse i, "The desert shall rejoice and blos
som as the rose." Her arid wastes become
redolent with beauty ; and her glowing sands,
or mocking mirage (Revised Ver. v. 7, mar
gin), a pool, a springing fountain, a joy for
ever. " Blossoming abundantly " (v. 2) indi
cates perennial bloom. The flowers of that
Paradise shall not wither, nor her leaves fall
or decay. The "rejoicing with joy and sing
ing " is the outcome of the joy which the
beatific vision inspires in the hearts of the
dwellers in that empyreal clime. " The glory
of Lebanon shall be given to it," implies that
the beautiful cedars of that famed mountain
shall not be confined to their ancient home,
but be given for adornment to the once waste
places of the now fair heritage of the sons of.
God. Of "the excellency of Carmel," the
American Encyclopaedia says : " Its very-
name means woodland, or garden land," and
it adds, " Although cultivation has ceased,
enough remains in the timber, the wild olive,
and the pasture, to bear out its ancient
repute." Kitto says: "The mountain well
deserves its Hebrew name (Carmel — country
of vineyards and gardens). * * * On its
summit are pines and oaks, and further down
olives and laurel trees, everywhere plentifully
watered. It is entirely covered with ver-

NATURE OF THE RESTITUTION. 81
dure." Some writer has remarked: "As
the mariner approaches it from the great sea
westward, the view is most imposing; grand
beyond description; seeming more like the
enchantment of a fairy dream, than a sober
reality." The fields and flowers of "Sharon "
are included in the same illustration ; its roses
having passed into a proverb, as the emblem
of Him " who is altogether lovely." And
when this matchless beauty shall be given to
an "inheritance incorruptible, undefiled," the
prophet exclaims, " They shall see the glory
of the Lord, and the excellency of our God."
That this vision and these promises of com
ing beauty and blessedness might have their
designed effect, — to encourage the weak and
the feeble ; to lift up those who are bowed
down under the weight of woe and discour
agement that rests upon a world lying under
the burden which siii has brought — he utters
the exhortation or command, of verses 3 and
4. Thus making it the duty of the watchman
to proclaim the coming of the Lord with a
recompense of glory, for all that "look for
Him," and trust in Him ; and " to recompense
indignation and wrath, tribulation and
anguish, upon every soul of man that doeth
evil." The physical effects upon the race of
mankind, and especially upon the invalids of
6

82 THE MILLENNIUM.
that race, are set forth in verses 5 and 6. The
eyes of the blind are opened to see the beau
ties of the new creation ; and the ears of the
deaf are unstopped to enjoy the harmony of
its music. The lame man leaps like a hart,
re-enacting the scene at the temple (Acts iii:8),
only on a grander scale. The tongue of ihe
dumb is loosed to sing the high ^praises of the
Lord, as the fountains break out in the wilder
ness, and the streams gush forth to fertilize
the desert sands. Verse 7 has been noticed
in connection with v. 1. Instead of "drag
ons" the Revised Version gives "jackals;'.'
and the promise is that, " where they lay shall
be grass with reeds and rushes.'' In verses 8
and 9 we have " a highway," called " The way
of holiness," -or the holy way : the King's high
way from the ends of the earth, up to the
holy city. " That is spiritual" says the
objector, " and is shown to be so, by being
called ' The way of holiness.' " It may be a
spiritual way, but it is not a spirit way. It
must be a literal way, else the expressions,
" the unclean shall not pass over it," " no lion
shall be there," "no ravenous beast shall go
up thereon," are wholly misleading. But the
affirmative expressions, "the wayfaring men,
though fools (the redemption in Christ saves
even the imbecile) shall not err therein," and

NATURE OF THE RESTITUTION. 83
"the redeemed shall walk there;" are clear
as to the occupants of that way. To make it
a spiritual way, of holy walk or life, would
be charging God with forbidding the unclean,
or wicked, to come to that holy state. It
would be making Him affirm that of the fool
which cannot be true, in this world, from the
very nature of things. Therefore we con
clude, that as the ancient nations had their
great thoroughfares, from remote provinces
to their capitals — as for example, the Appian
way from Brundusium to Rome — so the great
King will have a way, or ways, for the inhab
itants of distant realms to come " from one
new moon to another, and from one Sabbath
to another to worship before the Lord " (Isa.
lxvi:23). '
Verse 10 confirms this conclusion. The
great feasts of the Jews — Passover, Pentecost,
and Tabernacles — were especial seasons of
"joy and gladness " (Exod.xxiii:i4-i7; xxxiv:
22-24; Deut. xvi:i6, 17). But sometimes
sickness and death prevented attendance at
these feasts, causing great sorrow and mourn
ing; and even those who'waited on the sick,
and buried the dead, were unfitted to join in
the general joy (Num. ix:6, 7). But, " in the
regeneration, when the Son of Man shall sit in
the throne of his glory " (Matt. xix:28), there

84 THE MILLENNIUM.
shall be nothing to hinder the festivities, or
mar the universal gladness: for "the ran
somed of the Lord shall return, and come to
Zion (to those monthly, or annual feasts), with
songs, and everlasting joy upon their heads :
they shall obtain joy and gladness, and sorrow
and sighing shall flee away." Being crowned
with joy, indicates its completeness ; not a jar
ring note will interrupt the general harmony.
The .perfection of that blessed state is further'
assured by the promise, that " sorrow and
sighing shall flee away," — anticipating another
great voice from heaven (Rev. xxi:3, 4), say
ing, " God shall wipe away (literally wipe out)
all tears from their eyes ; and there shall be
no more death, neither sorrow, nor crying,
neither shall there be any more pain ; for the
former things (all that caused pain) are passed
away." Thus the Millennial state is assured
to be a sinless, consequently, a painless, sorrow-
less, DEATHLESS state. And its blessedness
consists not merely of negations, for eternal
union with God is assured, — " in whose pres
ence is fullness of joy, and at whose right
hand there are pleasures forevermore" (Psa.
xvi:ii). While the glowing promises re
corded by the seer of Patmos(Rev. xxn-7 and
2 1 st and 22d chapters) are sufficient for us
to rest our faith on, and to cause us to wait

NATURE OF THE RESTITUTION. 85
with assured hope of seeing earth robed in
beauty such as Eden never saw ; and her in
habitants reveling in a glory such as the live
liest imagination never conceived ; and her
sons and daughters hymning their praises, in
strains " such as earth has heard never" since
" the morning stars sang together, and all the
sons of God shouted for joy" (Job xxxviii:7).
Yet it is not necessary to rest our hope on
any single prophecy, or on the accumulated
predictions of any one writer of the holy
Book. Of these Messianic times, Peter well
says, " God hath spuken by the mouth of all
his holy prophets since the world began"
(Actsiii:2i). With this thought in our mind,
let us turn to Isa. Ixv:i7~23 :
„ " For, behold, I create new heavens and a
new earth : and the former shall not be remem
bered, nor come into mind. But be ye glad
and rejoice forever in that which I create :
for, behold, I create Jerusalem a rejoicing,
and her people a joy. And I will rejoice in
Jerusalem and joy in my people : and the
voice of weeping shall no more be heard in
her, nor the voice of crying. There shall be
no more thence an infant of days, nor an old
man that hath not filled his days : for the child
shall die an hundred years old ; but the sin
ner being an hundred years old, shall be
accursed. And they shall build houses and
inhabit them, they shall plant vineyards and
eat the fruit of them. They shall not build)

THE MILLENNIUM.

and another inhabit ; they shall not plant, and
another eat: for as the days of a tree are
the days of my people, and mine elect shall
long enjoy the work of their hands. They
shall not labor in vain, nor bring forth
for trouble ; for they are the seed of the
blessed of the Lord, and their offspring with
them. And it shall come to pass, that before
they call, I will answer ; and while thev are
yet speaking, I will hear. The wolf and the
lamb shall feed together, and the lion shall
eat straw like the bullock: and dust shall be
the serpent's meat. They shall not hurt nor
destroy in all my holy mountain, saith the
Lord." That this is a Millennial prophecy, would
hardly seem to admit of a doubt ; yet soastu.te
a reasoner as Dr. Edward Hitchcock gives it
away. After urging the literality of Peter's
statement of the burning of the present world,
and the new heavens and new earth, succeed
ing in an immortal state, he thus continues:
" Isaiah therefore, may be giving a figurative
description of. a glorious state of the church
in this world, under the terms ' new heavens
and new earth,' emblematic of those real new
heavens and new earth beyond the grave, de
scribed by Peter. And hence, it seems to me,
the language of the prophet should not be
allowed to set aside, or modify, the plain
meaning of the apostle."

NATURE OF THE RESTITUTION. 87
His difficulty appears to be in placing the
I in rning day and the general judgment, at the
end of the thousand years instead of at the com
mencement, where II Pet. iii, compared with
Matt. xxv:3i-,|6, clearly places it. He also
seems to be troubled with the thought that
Isa. Ixv recognizes births and death as accom
paniments of the state therein described. And
so, instead of reviezving his theory, he gives
away the prophecy. But this were to aban
don the Rock of Truth, and build on the
quicksands of our own imagination. There
fore let us look at the subject, and see if the
Scriptures may not be harmonized without
sacrificing so important a portion of the Di
vine record.
" Behold I create j?ew heavens, and a new
earth." The expression " create" seems to indi
cate a fashioning of the new heavens and
earth out of a chaos like that from which the
present earth and heavens arose, " in the begin
ning." No moral, or spiritual renovation, will
meet the requirements of the case. Nothing
but the hand of the great Architect himself,
re-fashioning the " melted elements," and fill
ing the " void" left by the avenging judgment
fires, will match the faith expressed in II
Pet. iii: 1 3 ; and all the special pleading of fine
spun theories has never found a "promise" to

88 THE MILLENNIUM.
which Peter could have referred, but the one
under consideration. We conclude therefore,
that as Peter predicated his faith upon this
passage, Isaiah must have been prophesying
of Millennial glory. This is further con
firmed by the last clause of verse I, "The
former shall not be remembered, nor come
into mind," (i. e., to be desired ; comp. Num.
xi:4-6). This must refer to the earth lying un
der the curse, as contrasted with the new
heavens and earth ; or else it refers to a moral
renovation, overshadowing all the efforts of
the Church in the past, and so far transcend
ing the triumphs of apostles and prophets,
and holy men of old, that they should pass
into forgetfulness, and be desired no more.
Shame on the commentator, who could con
ceive such a contradictory "hypothesis."
The very terms of the prophecy preclude
this last idea, — as will be seen further on, —
while the New Testament teachings forbid
the thought, filling as they do, the "latter
times" with apostasy and perils (I Tim. iv and
II Tim. iii), and covering the last 1260 years
with the triumphs of Antichrist, who wili
only be destroyed by the consuming fires
attending the coming of the Holy One, leav
ing no place this side that coming for the fan
cied reign of righteousness.

NATURE OF THE RESTITUTION. 89
"¦But be ye glad and rejoice FOREVER in that
which I create, etc." (v. 18), evidently point
ing to the time when Jerusalem shall be
called "the throne of the Lord " (Jer. iii: 17) ;
when the "Lord of hosts shall reign in Mount
Zion and in Jerusalem, and before his ancients
gloriously" (Isa. xxiv:23).
"And the voice of weeping shall no more be
heard in her, nor the voice of crying :" the time
having come when " God shall wipe away all
tears" (Rev. xxi:4). Tears are the symbols of
grief, sorrow, mourning, etc.; the absence of
these indicates the universal joy. " There
shall be no more thence an infant of days :" no
helpless infants. Those who reach that im
mortal state will be perfectly fitted for the
station they are to occupy. " Nor an old man
that hath not filled his days : " "for the child shall
die an hundred years old." The idea seems to
be, that the "infant of days" dying here shall
in the resurrection be raised to that glorious
home, as completely fitted for the station he
is to occupy, as though he had lived an hun
dred years. If born there it would invalidate
the statement; for when born, all would be
infants of days, no matter how long they after
ward lived. "But the sinner being (or although)
an hundred years old, shall be accursed:" fill
ing his days in sin here, and not "applying

90 THE M/LLE.VVIUM.
his heart unto wisdom ;" (Ps. xc:i2) he " shall
be accursed ;" separated from the people of
God. Such shall never reach that holy,
happy land; for nothing that defileth shall
enter there!
" They shall build houses and inhabit them;
they shall plant vineyards, and eat the fruit of
them." "How sensual !" says the objector;
" building and planting, eating and drinking
in the immortal state." And why not ? An
gels have their appointed food (Ps. lxxviii:25).
Adam was to " dress and keep" Eden's gar
den ; also to " eat freely of the fruit" (Genesis
ii:i5, 16). And this is but a restoration, or
bringing back of the Edenic state. " Yes ;
but the working and building." Some kinds
of work, — and a proper amount of it — are
always esteemed a pleasure. See the prudent
housewife, toiling about her household duties,
till almost weary of life ; but her task being
done, how readily she turns to her plants, or
flower garden ! Behold the smile lighting up
her eyes, or dimpling her cheeks, as she be
holds her lilies in all their gorgeous array ;
her heliotropes and roses giving forth their
exquisite perfumes ! Such toil becomes a
pleasure, an ecstatic delight. May it not be
so in that paradise restored ? " But the
building." Does not this objection impugn

NATURE OF THE RESTITUTION. 91
the wisdom of the Almighty ? Who charmed
Abraham away from his country, to dwell in
tents, that in " the world to come" he might
enjoy a CITY which God himself should build ?
Heb. xi:io. And who declared he was not
ashamed of thpse who waited for the fulfill
ment of the promise, and as a witness of his
pleasure, assured them " he had prepared for
them -a city?" Heb. xi:i 5. Who also himself
commanded Solomon to build Him an house?
I Chron. xxviii:6. Perhaps the objector would
prefer to have them " dwell safely in the
wilderness, and sleep in the woods" (Ezek.
xxxiv:25). But if I rightly understand the
Bible, they will have an opportunity for
both. Verse 22 conveys the idea that there will
be no coveting the fruit of others' labors, to
take them away ; and no such thing as being
taken from them by death, or otherwise, to
prevent their being enjoyed by those who had
labored for them. This last thought is con
firmed by the clause following: "For as the
days of a tree shall be the days 0/ my people."
Justin Martyr reads this, " as the days of the
tree of life," etc., and this seems to have been
the opinion of the immediate successors of
the apostles. This being correct, it would
harmonize the whole, and set the seal of the

92 THE MILLENNIUM.
divine approval upon the exposition of the
previous verses.
Verse 23. No laboring in vain ; no bringing
forth for trouble ; for the blessing of the Lord
is upon them, "and their offspring with them."
Whole families — in some instances— will be
there. Praise the Lord ! Verse 24 shows
God ever present ; prayer answered while
the thought is yet in embryo, in the heart of
the petitioner.
Verse 25 pictures the wolf and the lamb
feeding at the same stall ; the lion and the bul
lock in sweet accord, both satisfied with the
straw from the summer threshing floor; the
serpent having become so harmless, that "the
sucking child shall play on the hole of the
asp, and the weaned child shall put his hand
on the cockatrice's den :" and then the divine
assurance, " They shall not hurt, nor destroy
in all my holy mountain, saith the Lord,"
stamps the whole scene with immortality !
For where death is, there will be "sorrow
and crying." But as He "who cannot lie,''
affirms the absence of these, and declares
there shall be nothing to hurt ; and as death
does hurt and destroy, we must infer that when
(Isa. lxv:i7-25) is fulfilled, death must have
' ' left his ancient reign
And vanquished, quit the field. "

NATURE OF THE RESTITUTION. 93
In the words of the poet then let us pray :
" Haste then, and wheel away a shattered world,
Ye slow revolving seasons ! we would see
(A sight to which our eyes are strangers yet),
A world that does not dread, and hate His laws,
And suffer for its crime ; would learn how fair
The creature is, that God pronounces good." — Cowper.
But we have only commenced to bring out
the beauties and blessings of that Restitution,
as taught by this evangelic seer. Take also
the following:
" Fear not ; for thou shalt not be ashamed :
neither be thou confounded ; for thou shnlt
not be put to shame ; for thou shalt forget the
shame of thy youth, and shalt not remember
the reproach of thy widowhood any more.
For thy Maker is thine husband ; the Lord of
hosts is his name; and thy Redeemer the
Holy One of Israel; The Godof the whole
earth shall he be called. For the Lord hath
called thee as a woman forsaken and grieved
in spirit, and a wife of youth, when thou wast
refused, saith thy God." For a small moment
have I forsaken thee; but. with great mercies
will I gather thee. In a little wrath I hid my
face from thee for a moment; but with ever
lasting kindness will 1 have mercy on thee,
saith the Lord thy Redeemer. * * * For
the mountains shall depart, and the hills be
removed ; but my kindness shall not depart
from thee, neither shall the covenant of my
peace be removed, saith the Lord that hath

94 THE MILLENNIUM.
mercy on thee. O thou afflicted, tossed with
tempest, and not comforted, behold, I will lay
thy stones with fair colors, and lay thy foun
dations with sapphires. And I will make thy
windows of agates, and thy gates of carbun
cles, and all thy borders of pleasant stones.
And all thy children shall be taught of the
Lord ; and great shall be the peace of thy
children." Isa. liz>.
" The glory of Lebanon shall come unto thee,
the fir tree, the pine tree, and the box together,
to beautify the place of my sanctuary ; and I
will make the place of my feet glorious"
(Isa. Ix:i3). The same adornments are here
as in chapters xxxv and lxv. The " glory of
Lebanon " was her cedars ; and these with
the other beautiful trees named, with their
towering height and luxuriant foliage, shall
be brought together in all their Paradisiacal
loveliness, to glorify his own "footstool"
(Comp. Isa. lxvi:i). And to show that God
will do in those "Times of refreshing"
for the happiness and glory of his own, he
continues, verses 17-21 :
" For brass I will bring gold, and for iron I
will bring silver, and for wood brass, and for
stones iron : 1 will also make thy officers
peace, and thine exactors righteousness.
Violence shall no more be heard in thy land,
wasting nor destruction within thy borders ;
but thou shalt call thy walls Salvation, and
thy gates Praise. The sun shall be no more thy

NATURE OF THE RESTITUTION. 95
light by day ; neither for brightness shall the
moon give light unto thee : but the Lord shall
be unto thee an everlasting light, and thy God
thy glory. Thy sun shall no more go down ;
neither shall thy moon withdraw itself : for
the Lord shall be thine everlasting light, and
the days of thy mourning shall be ended.
Thy people also shall bea\\ righteous: they
shall inherit the land forever, the branch of
my planting, the work of my hands, that I
may be glorified."
The figures of poetry, the beauties of nature,
the versatility of language, are all exhausted
in describing the grandeur of the inheritance
of the redeemed. Other questions also are
settled by the 21st verse, "Thy people shall
be all righteous," — there will be no mixed mul
titude there. No apostasy, no loss of their
holy estate either: for "they shall inherit the
land forever."
We now turn to the New Testament ; and,
although it does not go into particulars, as
do the prophets; yet it explicitly indorses all
their utterances on this glorious theme.
Thus, to quote again :
" And he shall send Jesus Christ which
before was preached unto you : whom the
heaven must receive until the times of resti
tution of all things, which God hath spoken
by the mouth of all his holy prophets" since
the world began." Acts Hi:20, 21

THE MILLENNIUM.

Christ remains interceding Priest till the
time comes to fulfil these Old Testament pre
dictions of coming bliss. So, whether Moses
speaks of coming glory (Num. xiv:2i); or
David of the peaceful reign (Ps. lxxii:7, 8);
or Isaiah of " the little child " leading the
leopard and the lion (Isa. xi:6); or Jeremiah of
the rise and reign of the Righteous Branch
(Jer. xxiii:5); or Ezekiel of the everlasting
covenant of peace '(Ezek. xxxvii:26, 27); or
Daniel, of the wise shining as the brightness
of the firmament (Dan. xii:3); or Hosea, of the
ransom from death, and redemption from the
grave of the holy ones-(Hos. xiii:i4) ; or Joel,
of the mountains dropping down wine, and
the hills flowing with milk (Joel iii:i8); or
Amos, of the amazing fertility of the soil
(Amos ix:t3); or Obadiah, of Saviour's com
ing on Mount Zion and the kingdom being
the Lord's (v. 21); or Micah, of the first do
minion coming to the daughter of Jerusalem
(Micah iv:8); or Habakkuk, of the glory of
the Holy One covering the heavens, and the
earth being full of his praise (Hab. iii:3); or
Zephaniah, of the Lord resting in his love,
and rejoicing over them with singing (Zeph.
iii: 1 7); or Zechariah, of the time when even
bells of the horses should have inscribed on
them "Holiness to the Lord" (Zech.xiv:2o);

NATURE OF THE RESTITUTION. !i7
or Malachi, of the Sun of Righteousness arising
with healing in his wings (Mai. iii:2), Peter
indorses them all as applying to the times of
Restitution ; thus making them harbingers of
Millennial rest.
Paul also adds his testimony to present
" vanity" and coming glory; locating the lat
ter at the " redemption of our body " (i. e., of
the saints), in the morning of the Sabbatismos
awaiting the people of God :
"For the earnest expectation of the cre
ation, waiteth for the revealing of the sons
of God. For the CREATION was subjected to
vanity, not of its own will, but by reason of
him who subjected it in hope, because the
CREATION itself also shall be delivered from the
bondage of corruption into the liberty of the glory
of the children of God. For we know that the
whole CREATION groaneth and travaileth in
pain with us [inargiii] until now. And not
only so, but ourselves also, which have the
first fruits of the Spirit, even we ourselves
groan within ourselves, waiting for the
adoption, to wit, the redemption of our body "
Rom viii : 19-21, Rev. Ver.
Thus the whole creation, animate and inan
imate, is represented as uniting in one mighty
prayer for the hastening of that glorious man
ifestation that shall surely come. And as the
Psalmist represents the mountains and hills,
the woods and fields, the seas and floods, as

98 THE MILLENNIUM.
lifting up their hands and rejoicing together
" before the Lord, for he cometh " * * *
so Paul seems — under the expression " the
zvhole creation " — to group together, the
groaning earthquake, the bellowing thunder,
the deep-toned tidal wave, the shrieking
cyclone, the moanings of suffering humanity,
uniting in unutterable groanings as the mighty
throes, the birth-pangs of a new creation.
Turning once more to II Pet. iii we find
him (v. 3) giving one of the most specific signs
of coming judgmejit, and then after having
described earth's ecpyrosis (vs. 10-12) in the
most graphic terms that language could in
vent, he adds (v. 13), "Nevertheless we,
according to his promise, look for new heav
ens, and a new earth wherein dwelleth right
eousness." , " According to his promise." Un
less Isa. Ixv:i7 gives us the promise, we search
the inspired record in vain to find it. If that
is the promise (of which there cannot be a
reasonable doubt) then Peter indorses the whole,
and what he omits of the description of the
restitution Isaiah supplies.
" Wherein dzvellctlt righteousness" (that is,
righteous persons). Now if this means any
thing, it must mean that none but the right
eous shall ever be found in that Millennial
Paradise. And this is confirmed by Isa. lx:2i

NATURE OF THE RESTITUTION. 99
— doubtless speaking of the times, as I have
before noticed.
We turn then, finally, to Rev. xxi:i),
" And I saw a new heaven and a new earth :
for the first heaven and the first earth were
passed away ; and there was no more sea."
Here we see a new heaven and a new earth,
and the Revelator at once identifies them as
those that Peter looked for. As that was
seen rising as it were from the fiery baptism
of the first earth and heaven, so as these come
into view, John says, " The first heaven and
the first earth were passed away." The pres
ent world is the first we know about in our
experience, and is everywhere recognized as
the first in the word of God ; or, as " the world
that nozu is," and the new heavens and earth
as "that which is to come." If, as Bliss re
marks, "The new heaven and the new earth
are symbols of the new order of things"
(Com. on Apoc. p. 365), we accept it; and as
the thing symbolized must be greater, in sin
or in righteousness, in gloom or in glory, than
the symbol; so these shall be so much more
resplendent than the former, that those "shall
not be remembered nor come into mind " (Isa.
Ixv:i7). The tabernacle of God is now with
men, which is explained to be his dwelling
with them (v. 4). This is the tearless state —

100 THE MILLENNIUM.
no sorrow, nor crying — synchronizing with
Isa. Ixv:i9, and once more demonstrating
the correctness of our application of that
prophecy. " And he that sat upon the throne said.
Behold, I make all things new. And he said
unto me, Write: for these words are true and
faithful. And he said unto me, it is done. I
am Alpha and Omega, the beginning and the
end. I will give unto him that is athirst of
the fountain of the water of life freely. He
that overcometh shall inherit all things; and
I will be his God, and he shall be my son '' vs.
5-7- Th ere is no symbol here, but a simple verbal
statement of the great Maker of all things, of
his determination to make anew all that sin
had marred. That there might be no alle
gorizing, or confounding of things that differ,
He adds: " These words are true and faith
ful." He then pledges his own character as
the First and the Last for the fulfilment of
the promise. And as a panacea for all thirst
ing after forbidden things, he promises " the
water of life freely." The overcomer is also
encouraged with the assurance that he " shall
inherit these things," and be owned as God's
son. " And he shewed me a pure river of water
of life, clear as crystal, proceeding out of the
throne of God and of the Lamb. In the

NATURE OF THE RESTITUTION. 101
midst of the street of it, and on either side of
the river, was there the tree of life, which bare
twelve manner of fruits, and yielded her fruit
every month : and the leaves of the tree were
for the healing of the nations. And there
shall be no more curse : but the throne of God
and of the Lamb shall be in it ; and his ser
vants shall serve him." Rev. xxii:i-$.
We have here the river of the water of life:
like the river that went out of Eden (Gen. iii
10) to water all the garden of God ; but now
the river proceeds "from the throne of God
and of the Lamb." " On either side of the
river" grows "the tree of life," bearing
"twelve manner of fruits, and yielding her
fruit every month." Thus the seer of Patmos
eclipses the prophet of Tekoa, making the
fruit harvest perennial, and the variety all
that the Epicurean could desire. As sin
brought the curse upon the old world, and
with it all the evils that marred its beauty, or
destroyed its peace, the promise that " there
should be no more curse " is the assurance of
God and of the Lamb, that evil — " like a creep
ing pestilence " — shall no more have a place
in the fair heritage of the sons of God. And
as the eye of faith takes in the grandeur of
the scene ; beholding the mountain tops wav
ing their lofty pines, the trees of the garden
bending with ambrosial fruit, the fields laugh.

102 THE MILLENNIUM.
ing in their abundance, the vales smiling with
their freshness and flowers, the mountain
sides mantled with perennial green ; and as
we listen to the songs of praise, rising from
the hearts and echoing from the tongues of
the dwellers in that Paradise restored, we
exultingly exclaim :
" O scenes surpassing fable, and yet true,
Scenes of accomplished bliss ! which who can see,
Though but in distant prospect, and not feel
His soul refreshed with foretaste of the joy ?
Rivers of gladness water all the Earth,
And clothe all climes with beauty. * * *
" The various seasons woven into one,
And that one season an eternal spring.
The garden fears no blight, and needs no fence ;
For there is none to covet ; all are full. '
The lion, and the libbard. and the bear,
Graze with the fearless flocks, all bask at noon
Together, or all gambol in the shade
Of the same grove, and drink one common stream.
' ' All creatures worship man, and all mankind
One Lord, one Father. * * *
# * * # * *
One song employs all nations ; and all cry,
Worthy the Lamb, for he was slain for us !'
The dwellers in the vales and on the rocks
Shout to each other, and the mountain tops
From distant mountains catch the flying joy."
— Cowper.

INHABITANTS OF RENEWED EARTH. 103

CHAPTER VI.
s
THE INHABITANTS OF THE RENEWED EARTH.
We may not be able to name all the inhab
itants of the renewed earth, nor to describe
them, give their genealogy, or characteristics,
so that they would be known at sight; but I
trust to be able to point out some of them verv
clearly, from intimations given in the word
of God ; and also the general characteristics
of all the dwellers in that long-looked for
home of the blessed.
If anything is clear from the Bible, it is
that Christ sets up his kingdom at his coming.
And so it is written: "When the Son of Man
shall come in his glory, and all the holy angels
with him, then shall he sit upon the throne of
his glory" (Matt. xxv:3i). "I charge thee
therefore before God, and the Lord Jesus
Christ, who shall judge the quick and the
dead at his appearing and his kingdom"
(II Tim.iv:i). "And I saw thrones, and they
sat upon them, and judgment was given
unto them : and / saw the souls of them
that were beheaded for the witness of Jesus,

104 THE MILLENNIUM.
and for the word of God, and which had not
worshiped the beast, neither his image, neither
had received his mark upon their foreheads,
or in their hands; and they lived and reigned
with Christ a thousand years " Rev. xx:^.
These testimonies are explicit as to the
commencement of his reign : " at his coming ;"
" at his appearing and his kingdom ;" they
reigned " with Christ the thousand years."
We notice next the extent of his kingdom: (Dan.
vii:27) "And 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, whose kingdom •
is an everlasting kingdom, and all dominions
shall serve and obey him ;" (Matt. xiii:38),
"The field is the world" — used interchange
ably with kingdom (v. 41); " And the seventh
angel sounded ; and there were great voices
in heaven, saying, The kingdoms of this
world are become the kingdoms of our Lord,
and of his Christ; and he shall reign forever
and ever." Rev.xi:i$.
The extent of the kingdom then is " under
the whole heaven ;" " the field " (the kosmos,
or whole habitable globe), all "the kingdoms
of this world."
Those who shall be permitted to inhabit
Christ's kingdom, when thus established, will

INHABITANTS OF RENEWED EARTH. 105
determine the character, whether mortals or
immortals, mixed, or "chosen of God from
the foundation of the world."
WHO THEN SHALL INHABIT IT?
We answer first negatively: " Know ye not
that the unrighteous shall not inherit the kingdom
of God? Be not deceived: neither fornicators,
nor idolators, nor adulterers, nor effeminate,
nor abusers of themselves with mankind, nor
thieves, nor covetous, nor drunkards, nor
revilers, nor extortioners, shall inherit the ,
kingdom of God!" (I Cor. vi:9, 10.) "Now
the works of the flesh are manifest, which are
these, Adultery, fornication, uncleanness, las-
civiousness, idolatry, witchcraft, hatred,
varimice, emulations, wrath, strife, seditions,
heresies, envyings, murders, drunkenness, ,
revelings, and such like : of the which I tell
you before, as I have also told you in time
past, that they which do such things shall not
inherit the kingdom of God" (Gal. v:i9-2i);
" For this ye know, that no whoremonger, nor
unclean person, nor covetous man, who is an
idolator, hath any inheritance in the kingdom
of Christ and of God " (Eph. v:$).
I see no way to avoid, or get around this
plain testimony, except by making a distinc
tion between inheriting and inhabiting (i. e., in

106 THE MILLENNIUM.
the sense of possessing, or enjoying). That
there is a difference in the meaning of the
words, I do not pretend to deny ; but as used
in this place, there seems to be only a dis
tinction of terms, and not of meaning.
Turning once more to Paul's writings, we
read (I Cor. xv:5o), " Now this I say, breth
ren, that flesh and blood cannot inherit the
kingdom of God ; neither doth corruption in
herit incorruption." If this does not settle the
question that man in a natural, or mortal state,
cannot have part in the kingdom of God, I
know of no terms that could settle it. Rev.
Alvah Hovey, D. D., LL. D., in Biblical Escha-
tology, says, on this point : '"Paul declares that
'flesh and blood cannot inherit the kingdom
of God,' because, as he conceives them, and
as his readers would understand their mean
ing, they signify mortal, .corruptible bodies.
It is from this point of view only that he pro
nounces them unable to inherit the kingdom
of God. In other words, Christ meant by
the expression, 'flesh and bones,' a real, ma
terial body, as distinguished from a spirit,
while Paul chose the expression ' flesh and
blood ' to denote a frail, perishable body as
distinguished from one that is imperishable."
This explanation is sustained by the last
clause of the verse, " Neither doth corruption

INHABITANTS OF RENEWED EARTH. 107
inherit incorruption." As the kingdom of God
is incorruptible and undefiled : so nothing
corruptible, or defiled, can ever enter and
enjoy it. Some way must be found to set
aside this plain, positive statement of the
apostle, or a mixed company of mortals and
immortals will never be found in the millen
nial kingdom. One fact is worth a thousand
theories; one plain text of Scripture is worth
more than all the guesswork of commen
tators, or learned doctors of the law.
Passing now to answer affirmatively, who
shall be the inheritors of that sun-bright clime,
we come to Matt. xix:28, " And Jesus said
unto them, Verily I say unto you, That ye
which have followed me, in the regeneration
when the Son of Man shall sit in the throne
of his glory, ye also shall sit upon twelve
thrones, judging the twelve tribes of Israel."
Peter is named, and from the number of
thrones promised we may suppose all the
faithful apostles were included. This is con
firmed by Luke xii:32 : " Fear not, little flock ;
for it is your Father's good pleasure to give
you the kingdom." From this let us learn
the lesson that Christ would teach us; that
it will pay when the Lord calls, to leave father,
fish and fish nets, boats and all ; and even the
receipt of custom, to follow him. And the/

108 THE MILLENNIUM.
Lord does not leave us to infer even this, for
he tells us plainly (v. 29), " Every one that
hath forsaken houses, or brethren, or sisters,
or father, or mother, or wife, or children, or
lands, for my name's sake, shall receive an
hundred fold, and shall inherit everlasting
life." The disciples, therefore, having com
plied with the conditions, are specifically
named as leading the list for the Millennial
ikingdom. We turn now to Heb. xi:i2-i6: "There
fore sprang there even of one, and him as
good as dead, so many as the stars of the sky
in multitude, and as the sand which is by the
sea shore innumerable. These all died in
faith, not having received the promises, but
having seen them afar off, and were persuaded
of them, and embraced Ihem, and confessed
that they were strangers and pilgrims on the.
earth. For they that say such things declare
plainly that they seek a country. And truly,
if they had been mindful of that country from
whence they came out, they might have had
opportunity to have returned. But now they
desire a better country, that is, a heavenly :
wherefore God is not ashamed to be called
their God : for he hath prepared for them a
city." It certainly needs no argument to prove

INHABITANTS OF RENEWED EARTH. 109
that the " heavenly (like) country " which
these waited for, is the new heavens and new
earth in which the righteous shall dwell.
And if this embraces all the children of faith,
who have sprung from Abraham, as the most
faithless generation had seven thousand faithful
ones (I Kings xix:i8), certainly the more than
eighty generations since that time must furnish
a number that would justify the apostle in
saying "an innumerable company" or, "as
the stars of the sky in multitude." In har
mony with this is Rev. vii:9— 17 :
" After this I beheld, and, lo, a great, multi
tude, which no man could number, of all
nations, and kindreds, and people, and tongues,
stood before the throne, and before the Lamb,
clothed with white robes, and palms in their
hands; and cried with a loud voice, saying.
Salvation to our God which sitteth upon the
throne, and unto .the Lamb. And all the
angels stood round about the throne, and
about the elders and the four beasts, and fell
before the throne on their faces, and worshiped
God, saying, Amen! Blessing, and glory, and
wisdom, and thanksgiving, and honor, and
power, and might, be unto our God forever
and ever. Amen. And one of the elders
answered, saying unto me, What are these
which are arrayed in white robes? and
whence came they? And I said unto him,
Sir, thou knowest. And he said to me, These
arc they which came out of great tribulation,

110 THE MILLENNIUM.
and have washed their robes, and made them
white in the blood of the Lamb. Therefore
are they before the throne of God, and serve
him day and night in his temple: and he that
sitteth on the throne shall dwell among them.
They shall hunger no more, neither thirst any
more; neither shall the sun light on them, nor
any heat. For the Lamb which is in the midst
of the throne shall feed them, and shall lead
them unto living fountains of waters: and
God shall wipe away all tears from their
eyes." Here we have a countless multitude— not
from Israel only, but — from " all nations, and
kindreds, and people, and tongues;" and as
the prophet hears their shouts of "salvation,"
listens to their praises of Him who sitteth
upon the throne, and beholds their robes of
dazzling whiteness, is it any wonder he should
inquire, " Who are these which are arrayed
in white robes, and whence came the)'?"
And as the revealing elder took in at a glance
the rugged pathway of the Church, and the
fields ot blood through which she must wade,
under Pagan and Papal sway ; how appro
priate was the answer: " These are they which
came out of great tribulation, and have
washed their robes and made them white in
the blood of the Lamb." As we look back
ward over the same pathway, and see the
prophecy assuming the verities of historic

INHABITANTS OF RENEWED EARTH. Ill
fact, in " the flame, the spoil, the captivity
ma?iy days," how naturally our wonder and
astonishment break out in the language of
the poet :
" These glorious minds, how bright they shine !
Whence all their bright array ?
How came they to the happy seats
Of everlasting day ?
From torturing pains to endless joys
On fiery wheels they rode ;
And strangely washed their garments white
In Jesus' dying blood;"
We are now .well on our way in search of
the inheritors of the restored Paradise, the
grand Millennial kingdom ; having already
found a company of his ancient ones " like
the stars in the sky," or " like the sand upon
the sea-shore," also another, representing
every family, kindred and tongue — an array
so grand and imposing, that the mathematical
acumen of the apostle is at fault in the enum
eration ; and yet a mightier multitude awaits !
Look at Matt. xix:i4: " Jesus said, suffer lit
tle children, and forbid them not, to come unto
me : for of such is the kingdom of heaven."
The last clause clearly indicates the char
acter of those who shall inhabit this home of
the holy ; compare it with Matt. xviii:3, 4 ;
see also Mark x:i3-i6. " Of such is the king
dom of heaven," or, " of God." As a little

112 THE MILLENNIUM.
child believes and trusts a parent who has
never deceived him ; so Christ teaches us we
must believe God and trust him if we would
inherit His kingdom. Again, the passage
teaches us that " OF SUCH is the kingdom of
heaven," that is, the whole body politic is com
posed, or made up of such. Not that the
kingdom is organized specially for them, but
mainly of them.
The chief lesson seems to be, that the chil
dren, before coming to years of accounta
bility, are his without an if. And this is
further confirmed, by Ps. cxxvii:3. "Lo, chil
dren are an heritage of the Lord: and the
fruit of the womb is his reward." This being
correct, we have found the company who
shall replenish the fair heritage of God.
It is commonly estimated that one-half the
human race die in childhood, or before becom
ing amenable to law. If these all belong to
Christ (as the Scriptures I have noted seem
to teach), then the peopling of the Millennial
kingdom is explained, without supposing gen
eration by natural birth to continue as in pro
bationary time. The present population of
the world is set down by the best authorities
at about fourteen hundred million. One half
would be 700 million ; let us call it 500 -mill
ion ; and reckon 200 million of saved children

INHABITANTS OF RENEWED EARTH. 113
for each and every generation during the six
thousand years. Allowing 40 years to a gen
eration, we would have 150 generations dur
ing the ante-Millennial period. This would
give us 30,000 million for that glorious king
dom from this source alone. And if these all
unite in such a song of praise as did the chil
dren in the temple (Matt xxi:9, 10), surely the
new earth shall be vocal with their songs,
from the north to the south, from the rising
to the setting sun.
We need seek no farther. The number
saved from the ranks of infancy added to
those " like the stars of the sky," or " the sand
upon the seashore" of Heb. xi:i2,and also the
countless throng of Rev. vii:g, will people the
continents and islands of the New Earth, and
require that some of the seas should " be no
more," that the bosom of old Mother Earth
may be bared to make room for these return
ing sons and daughters of the Most High.
Rachel will then " be comforted," for her chil
dren will have returned " from the land of the
enemy," (compare Jer. xxxi:i5, 16, with Matt.
ii:i6-i8, and I Cor. xv:26). Then our little
ones, torn from our embrace by death's
relentless hand, shall return to gladden our
hearts and bloom in the Paradise of God for
ever. What parent's heart but kindles with

114 THE MILLENNIUM.
holier emotions and throbs with a more exqui
site joy, as he thinks of these buds of prom
ise, — so rudely broken from their parental
bough — being reunited, and blossoming in
eternal beauty and unending joy ?
Oh, day of days ! O, time of joy !
F)y o'er the appointed way,
And bring the glorious Easter morn,
The pilgrim's festal day.
For glad hosannas then shall rise
From all the white-robed' throng;
From crystal seas to azure skies,
The Hallelujah song!

THE MILLENNIAL NATIONS. 115

CHAPTER VII.
THE MILLENNIAL NATIONS.
That the division of the population of the
New Earth into separate nations will be rec
ognized, is made plain by a multitude of pass
ages. "The nations shall walk amidst the
light thereof ; and the kings of the earth do
bring their glory into it" (Rev. xxi:24, Rev.
Ver.). That this does not mean the several
tribes of Israel spoken of as nations, walking
in the light of their own glorified city, is
plain from Ezek. xxxvii:22. " And I will
make them one nation in the land upon the
mountains of Israel ; and one king shall be
king to them all : and they shall be no more
two nations, neither shall they be divided into
two kingdoms any more at all." The last
clause of Rev. xxi:24 makes it very plain that
various nations, under their appropriate
rulers, are intended ; for " the kings of the
earth do bring their glory into it." Verse
26 confirms the same, repeating the thought
in another form, " And they shall bring the
glory, and the honor of the nations into it.''

116 THE MILLENNIUM.
If Israel then is to be reunited with Judah,
and recognized as one nation in their own
land, as distinguished from other nations and
lands around them, why not other nations and
peoples be thus separate and distinct? Is not
this thought confirmed by Isa, xix:23~25? "In
that day shall there be a highway out of
Egypt to Assyria, and the Assyrian shall
come into Egypt, and the Egyptian into As
syria, and the Egyptians shall serve with the
Assyrians. In that day shall Israel be the
third with Egypt and with Assyria, even a
blessing in the midst of the land : whom the
Lord of hosts shall bless, i-aying, Blessed be
Egypt my people, and Assyria the work of
my hands, and Israel mine inheritance." If
this refers to Millennial times, then we have
Egypt and Assyria, together with Israel,
named as distinct nations, and serving in a
covenant of peace with each other, and with
the Lord.
Jehovah, through Isaiah, says (chap. lx:3),
" And the Gentiles shall come to thy light,
and kings to the brightness of thy rising."
Then, after naming Midian and Ephah, and
Sheba, and various other of the ancient nations
he adds, (vs. 9-12) " Surely the isles shall wait
for me, and the ships of Tarshish first, to
bring thy sons from far, their silver and their

THE MILLENNIAL NATIONS. 117
gold with them, unto the name of the Lord
thy God, and to the Holy One of Israel, be
cause he hath glorified thee. And the sons of
strangers shall, build up thy walls, and their
kings shall minister unto thee: for in my
wrath I smote thee, but in my favor have I
had mercy on thee. Therefore thy gates
shall be open continually ; they shall not
be shut day nor night ; that men may bring
unto thee the forces of the Gentiles, and that
their kings may be brought. For the nation
and kingdom that will not serve thee shall
perish ; yea, those nations shall be utterly
wasted." Verses n and 12 clearly convey
the idea that the nations who do not bow to
the Lord and receive his truth, willingly and
gladly acknowledging him" as supreme, shall
never reach that holy estate, but cease to
exist as nations, and be known no more.
The .same thought is expressed concerning
the various nations in Messiah's timcsjm Isa.
lxi: 1 1 , "For as the earth bringeth forth her
bud, arid as the garden causeth the things
that are sown in it to spring forth ; so the
Lord God will cause righteousness and praise
to spring forth before all the nations." The
idea conveyed is that the Lord will cause his
righteousness to be made known before all
peoples, to prepare them for the reign of the

118 THE MILLENNIUM.
Righteous King ; and in token of their sub
mission they will heed his command: "Kiss
the Son, lest he be angry, and ye perish from
the way, when his wrath is kindled but a
little." But Isaiah, through all his prophecy, keeps
this one great thought in view, the future glo
rification of Jildah and Israel, as one nation in
their own land, with " great David's greater
Son" reigning "in Mount Zion, and in Jeru
salem, and before his ancients gloriously," as
the great central Luminary of the New Cre
ation ; while other principalities and king
doms, in their several spheres, add to his
comparative glory, like planets around their
central sun, or satellites around their res
pective planets in the starry firmament above.
Turn we next to the seventy-second Psalm
and listen to the joyous strain :
" They shall fear thee as long as the sun and
moon endure, throughout all generations.
He shall come down like rain upon the mown
grass : as showers that water the earth. In
his days shall the righteous flourish ; and
abundance of peace so long as the moon en-
dureth. He shall have dominion also from
sea to sea, and from the river unto ihe ends
of the earth. They that dwell in the wilder
ness shall bow before him; and his enemies
shall lick the dust. The kings of Tarshish
and of the isles shall bring presents : the kings

THE MILLENNIAL NATIONS. \\'.\
of Sheba and Seba shall offer gifts. Yea, all
kings shall fall down before him : all nations
shall serve him. * * * And he shall live,
and to him shall be given of the gold of
Sheba : prayer also shall be made for him con
tinually ; and daily shall he be praised. * *
* J-iis name shall endure for ever : his name
shall be continued as long as the sun : and men
shall be blessed in him : all nations shall call
him blessed."
Here Solomon is undoubtedly referred to
in type ; but it is only as a type ; the language
is too far reaching, too comprehensive to be
confined to him. The dominion is to be as
" long as the sun and moon endure;" the
righteous are to flourish and peace be assured
during all that glorious reign ; and "he shall
live," "his name (or life) shall endure forever,"
and " all nations shall call Him blessed;" —
this can apply nowhere but to the days of
Messiah, when David's prayer (v. 19) shall be
answered, and " the whole earth be filled with
his glory."
In passing, we notice for a moment Ps.
lxxxvii:4-6, " I will make mentio.i of Rahab
and Babylon to them that know me : behold
Philistia and Tyre, with Ethiopia ; this man
was born there. And of Zion it shall be said.
This and that man was born in her: and the
highest himself shall establish her. The Lord
shall count, when he writeth up the people, that

120 THE MILLENNIUM.
this man was born there. " The thought seems
clearly to be, that when the Lord makes the
record of his people, he will not only write
their number and their names, but also their
nationalities, or where they were born. The
necessity for this may not seem apparent at a
glance: but God's arrangements for Israel ap
pear to have been according to his own ideas
of a perfect kingdom ; as will be seen by his
own words, when speaking of their restora
tion in Messiah's times : " I will restore thy
judges as at the first, and thy counsellors as
at the beginning" (Isa. i:26). Their tabernacle,
temple, and ritual service, were according to
God's own pattern : " Look that thou make
them after their pattern, which was shewed
thee in the mount" (Exod. xxv:40. Compare
Heb. viii:5). In Israel provision was made to
keep the tribes distinct, so that daughters
who had an inheritance were not permitted
to marry out of their.own tribe (Num. xxxvi:
6-8). To this end separate genealogies of all
the families and tribes were necessary. And
may 'not the necessity be even greater for
writing up the record of God's own sons and
daughters for the kingdom of our Messiah ?
Continuingour search for the saved nations,
we come to Dan. vii:27: " And the kingdom
and dominion, and the greatness of the king-

THE MILLENNIAL NATIONS. 121
dom under the whole heaven, shall be given
to the people of the saints of the Most High,
whose kingdom is an everlasting kingdom,
and all dominions shall serve and obey him."
This is the kingdom immediately succeeding
Peter's burning day. But while this kingdom
of the saints, or of the Most High, is repre
sented as occupying the whole habitable globe,
" under the whole heaven," a numerous com
pany of subordinate kings, or rulers, are
recognized in the following words: "And
all dominions (or rulers) shall serve and obey
Him." These passages are certainly sufficient to es
tablish the thought with which we started, viz.,
a retinue of kingdoms in the millennial earth,
with Christ the Supreme Ruler over them
all. And this will explain Rev. xix:i6, where
Christ is seen leading the armies of heaven,
to conquest and final victory : " And he hath
on his vesture and on his thigh a name written,
King of kings, and Lord of Lords."
We now proceed to notice a difficulty which
may lie in the way of some, namely, " If all
are kings and priests, where are the subjects?"
This question evidently supposes that the
class or classes named in Rev. i:6, and v.y
embrace all the redeemed. This is clearly a
mistake.. The first applies to John and per-.

122 THE MILLENNIUM.
haps tothe churches to which he wrote ; but
if so, he addresses them as actively engaged
in the warfare of faith, and mentions the dig
nity to which they shall be exalted when God
(or Christ), conjointly with the saints, shall
have the glory and dominion forever and
ever. He addresses them, not as those re
deemed without any knowledge or agency of
their own, but as those actively engaged with
Christ in washing their robes in the fountain
which he himself had opened. (Compare
Rev. vii:9-i4 and xxii:i4, Rev. Ver.) The
same remarks will apply to those in chapter
v:iO. It is obvious from these and other consid
erations lhat-might be adduced, that the kings
and priests — even in the coming kingdom —
will be those specially qualified and trained
for the station they are to occupy. This is
confirmed by the parable of the talents (Matt.
xxv:i4-3o), where the rule or authority is
graded according to ability. See also Luke
xix:i2-28. Then again, the opinion so largely obtain
ing, that all the saved of the Christian church
are to be kings and priests unto God, is — if I
read my Bible aright — certainly erroneous.
Look at I Cor. iii: 1 1 - 1 5, "For other foun
dation can no man lay than that is laid, which

THE MILLENNIAL NATIONS. 123
is Jesus Christ. Now if any man build upon
this foundation gold, silver, precious stones,
wood, hay, stubble ; every man's work shall
be made manifest: for the day shall declare
it, because it shall be revealed by fire ; and
the fire shall try every man's work of what
sort it is. If any man's work abide which he
hath built thereupon, he shall receive a re
ward. If any man's work shall be burned, he
shall suffer loss : but he himself shall be saved ;
yet so as by fire."
The gold, silver, and precious stones, rep
resent God's' own elect, called and chosen
(Lam. iv:2; Mai. iii: 17), builded on the sure
foundation, by the faithful servant; and it
brings the " Well done " with a kingly re
ward. On the other hand, the wood, hay,
stubble, represent the wayside, stony, and
thorny-ground hearers of the gospel ; which
well-meaning, but misguided servants, build
among the gold, silver, and precious stones ;
but the fiery day will test the work, burn
ing up many a structure, builded of those
fair but fragile materials. The well-meaning,
but superficial workman will suffer loss; his
works being burned. This loss is not the loss ¦
of his soul, for while his works perish, " he
himself shall be saved." And if among the
appointed builders some are so completely

124 THE MILLENNIUM.
stripped of all their works, that they them
selves are only " saved as by fire,'' the reward
utterly lost, what multitudes there must be
among the churches, saved — if saved at all —
crownless, or at least with starless crowns in
the kingdom of God ! For the glory of the
crow n of the blessed Christ, in the eternal
kingdom, will be the multitude robed in
white, whom he will present before the
Father's throne, with exceeding joy, saying,
" Behold me, and the children which thou
hast given me." Does not the apostle Paul
make those converts compose hfs " crown of
rejoicing" who shall stand fast in the presence
of our Lord Jesus Christ at his coming?
I Thess. ii:i9. In that sense, what multitudes
there are in the professing. Christian church,
who will only be fitted for subjects, never
attaining to the dignity of kings in the Mil
lennial reign !
But the difficulty named entirely vanishes
in the light of the Revised Version. There
Rev. i:6 reads thus : " And he made us to be
a kingdom, to be priests unto his God and
Father;" and Rev. v:io is like it: "And
madest them to be unto our God, a kingdom
and priests." According to this reading, these
texts simply affirm that the kingdom of God
shall be made up of these blood-bought, blood-

THE MILLENNIAL NATIONS. 125
 , 
washed ones ; all to be pure and holy, leaving
other Scriptures to determine who shall be
kings, counsellors, judges and rulers. The
way being cleared of difficulties, raised b}
the former reading of these passages, it be
comes easy to determine that only a small
number comparatively, will occupy the places
of rule or authority. According to Dan. xii:
3, "the wise" — "they that turn many to
righteousness" — are those who shall be ex
alted, or " shine as the stars forever and ever."
In the parable of the talents (Matt, xxv: 14-30),
and also of the pounds (Luke xix: 12-24), those
were appointed to posts of honor, who had
proved themselves faithful to their trusts;
knowing how, and being willing to use their
lord's money to his profit and advantage.
Also, Paul's "wise master-builder" (I Cor.
iii) were those who knew how to gather the
most splendid, and costly, as well as the most
durable materials, to build into the temple of
God ; rejecting the more fragile and ^perish
able substances, as unsuited to so divine a
habitation. This view will somewhat relieve the diffi
culty under which those labor who — suppos
ing the whole Gentile Church to be cotem-
porary kings with Christ — are under the
necessity of again supposing, that generation

126 THE MILLENNIUM.
 1  " "
will continue through eternal ages, that they
may have subjects to reign over. But as
the limit must sometime be reached during
the cycles of those oncoming ages, when the
restored earth shall be filled to overflowing,
it is again suggested — " God can translate his
saints to other scenes." Brethren, let us stop
here. The passages we are considering say,
" We shallreign on the earth." Let us
not suppose obstacles in the way, that would
compel God to falsify his word. " It is easier
for heaven and earth to pass away than for
one word of God to fail."
This world is to be our home : God says it,
and that must settle the question. This will
be " the better country ;" and though we
may be called to visit other spheres, when
resting from our journeys this will be our
tarrying place. Difficulties will vanish like
the mirage as we approach the same. Christ's
word should settle this question of successive
generations without a limit : " The children
of this world marfy, and are given in mar
riage : but they which shall be accounted
worthy to obtain that world, and the resur
rection from the dead, neither marry, nor are
given in marriage : neither can they die any
more : for they are equal unto the angels ; and
are the children of God, being the children

THE MILLENNIAL NATIONS. 127
of the resurrection" (Luke xx:34-36). Mar
riage is God's appointed way to "replenish
the earth ;" and when his limitation is reached,
continuous generation must cease: and all
the special pleading about " perpetual gen
erations," or "a thousand generations," will
not be worth the breath it takes to make them,
beyond the time so appointed. The Levit-
ical priesthood was to be a " perpetual priest
hood," but it ended when a priest arose of
Judah's line. So the " thousand generations "
is doubtless a little hyperbolical, intended to
emphasize the long time covered by the cov
enant with Israel. But that covenant ends
when the "new covenant" with Israel and
Judah goes into effect: and whatever time is
intended to be covered by the " thousand gen
erations " will certainly end at the same time.
These thoughts will show, that the number
to be exalted to kingly honors will not be so
disproportioned to the number who shall
occupy the subject's'place as has been some
times imagined. And when we consider the
saved children, who certainly will not be
fitted for kings, at the lowest estimate we can
make, there will be enough without adding
the multitudes who have failed in the race
for regal honors to make a hundred kingdoms
equally populous with China. Adding to

128 THE MILLENNIUM.
these the vast number saved with works
burned ; and we shall have enough of the
lesser nations to complete the population of
the fair heritage of God without the necessity
of a mixed race, of mortals and immortals,
who have " never heard his fame, nor seen
his glory," to complete the same by natural
generation, through countless ages. Nay ;
God has found the better way : saving " the
fruit of the womb as his (Christ's) reward," —
as pure and spotless as though sin had never
entered the world, — and re-creating by a new
birth, a race of immortals, fitted to supply
kings, judges, arid counsellors for the eternal
kingdom. Having then, ascertained the heaven-ap
pointed inhabitants of the realms of the
blessed, and seen something of their arrange
ment into nations, we can appreciate the
words of Cowper as he saw by faith the
ransomed multitude assembling from time
to time, in the holy city, to worship before
the King, the Lord of hosts :
" Behold the measure of the promise filled !
See Salem built, the labor of a God !
Bright as a sun the sacred city shines :
All kingdoms and all princes of the earth
Flock to that light ; the glory of all lands
Flows into her ; unbounded is her joy,
And endless her increase. Thy rams are there,

THE MILLENNIAL NATIONS. 129
Nebaioth, and the flocks of Kedar there :
The looms of Ormus, and the mines of Ind,
And Saba's spicy groves, pay tribute there.
Praise is in all her gates ; upon her walls,
And in her streets, and spacious courts.
Is heard salvation. Eastern Java there
Kneels with the native of the farthest west J
And Ethiopia spreads abroad the hand,
And worships. Her report has travel'd forth
Into all lands. From ev'ry clime they come
To see thy beauty and to share thy joy,
O Sion ! an assembly such as earth
Saw never, such as heav'n stoops down to see."

130 THE MILLENNIUM.

CHAPTER VIII.
GOG AND MAGOG — WHO ARE THEY?
" And I saw an angel come down from
heaven, having the key of the bottomless
pit and a great chain in his hand. And he
laid hold on the dragon, that old serpent,
which is the Devil, and Satan, and bound him
a thousand years. * * * And when the
thousand years are expired, Satan shall be
loosed out of his prison, and shall go out to
deceive the nations which are in the four
quarters of the earth,- Gog and Magog, to
gather them together to battle ; the number
of whom is as the sand of the sea.'' (Rev. xx:
i, 2, 7, 8.)
At the commencement of the thousand
years Satan is taken and bound, — apparently
at the same time with the beast and false
prophet, who are consigned to the lake of fire,
their final doom. Satan, however, is cast into
the abyss — under restraint for a long, yet a
limited period ; then to be loosed a little sea
son, for reasons that will be apparent as we
proceed. At his loosing he " goes out to deceive the
nations which are in the fcfur quarters of the

GOG AND MAGOG— WHO ARE THET? 131
earth, Gog and. Magog." At once the ques
tion arises, whoare they ? The answers have
been almost as various as those who have sug
gested them. Whitby, Priest, and a host of
others, believers in a temporal Millennium,
suppose them to be children born during the
thousand years; and not being acquainted with
the devices of Satan, they are seduced by
him into apostasy at his loosing, and joining
in rebellion, are destroyed by the avenging
judgments of God. This is inadmissible, abso
lutely wrong : for, starting on a false hypoth
esis, it necessarily reaches a wrong conclu
sion. Denying the personal presence of
Christ during the Millennium, it deranges the
whole order and plan of God : placing the
burning day (II Pet. iii: 10), the judgment of
the nations (Matt. xx v:3i), the Restitution (Acts
iii:20-2i; Matt. xix:28) all at the close of the
thousand years, whereas the Scriptures above
referred to, place them all at the coming of
Christ and commencement of that golden age.
This theory denies the literality of " the first
resurrection," at the beginning of the thou
sand years (Rev. xx:4-6), although it is ex
pressed by the same words used in other
Scriptures to denote a literal rising up of
dead persons from their graves. The literal
sense of the passage is so clearly demanded,

132 THE MILLENNIUM.
by its construction, and by its connection,
that Prof. Moses Stuart says : " The exigen
cies of the passage are apparently such as
absolutely to demand this (the sense of a
bodily resurrection); at least a great portion
of recent commentators have judged them to
be such. Indeed, if this be not a position in
the interpretation of Scripture which is fully
and fairly made out by philology, I should
confess myself at a loss to designate one
which is, from among the many difficult pass
ages of Scripture " Com. on the Apoc, Vol.
II, p. 476.
Prof. Bush thinks he finds the Gog and
Magog armies among the Scythians, Tartars,
and Turks, sweeping down upon Eastern
Christendom, A. D. 1000 to A. D. 1452, when
Constantinople fell, blotting out the light of
Christianity from the firmament of the Ori
ental world. He traces a fancied resemblance
to these Apocalyptic names among the lead
ers and tribes, who swarmed from their na
tive fastnesses in Central and Northern Asia,
during the eleventh to the thirteenth centuries
inclusive. In order to this, he places the Mil
lennium between the third and thirteenth cen
turies A. D. But in doing it he deranges the
analogy of creation week, which was consid
ered so strong as to command the assent of

GOG AND MAGOG — WHO ARE THEY? 133
almost the whole Church for the first three
centuries ; and also of a multitude of the most
deeply pious ones in all the ages since. He
loses his figurative Satan two hundred vears
before his own dates for the closing of the Mil
lennial period. (Treatise on the Mil., p. 189);
whereas the Scriptures say that the devil will
be loosed when they "are expired;" (Com.
Ver.), "finished," (Rev. Ver.), i. e., completed.
His arrangement also necessitates a denial of
the literality of "the first resurrection,"
thereby violating the plainest laws of criti
cism and philology. He makes the reign of
the saints to synchronize with their sufferings
in the dungeon, on the scaffold, and in the
flames. ( p. 138). Having denied the liter
ality of "the first resurrection," he is too
good a scholar to contradict himself by mak
ing the second literal : so he makes the death
mystical, and then denies the resurrection of
the subjects of such death altogether, (pp. 142
-3): " No ray of the light of life beamed on
the darkness of their Millennial night. They
were in a state of moral dormancy and deli-
quium, from which it is the scope of this pass
age to assure us that they should not be awak
ened so as to live during the lapse of that pro
tracted period. * *. * As to what hap
pened to them after that period, nothing is

134 THE MILLENNIUM.
expressly said ; but in conformity to the usage
just illustrated, the inference is that they
never lived in the sense in which living is pred
icated of the ' souls' of the martyrs."
Into such absurdities does error lead its
votaries ! proving the truth of the poet's
aphorism about order, only applying to
prophecy what he applies to the natural
world :
" From Nature's chain whatever link you strike,
Tenth or ten thousandth, breaks the chain alike."
No, Prof. Bush, this will never do ! We shall
not be able to find the Gog and Magog
armies among the Turks; and for the best of
all .reasons, that we shall 'never be able to
frame an argument that would satisfy even
ourselves that the Millennial of the Apoc.i-
lypse is in the past.
D. N. Lord says, (Ex. Apoc, p. 523); "Gog
and Magog are regarded by interpreters gen
erally as the nations of northern Asia, and
are expressly represented by Ezekiel, chapter
xxxix:2, as to come from the north." He
continues in harmony with this supposition :
" This prophecy, then, foreshows thatafterthe
risen saints have reigned with Christ the
three hundred and sixty thousand years, Satan
and his legions are to be allowed again to
return to the earth to tempt men ; that

GOG AND MAGOG — WHO ARE THET? 135
seduced by them, remote nations are to revolt
from the sway of the saints which Christ has
established over them, and attempt to exalt
themselves to supreme authority ; and that
they are to be destroyed by the direct inter
position of the eternal Word.''
But as he proceeds he makes admissions
which completely destroy the position he had
taken. On page 529 he says : "The descent
of the city is to take place at the commence
ment of the Millennium, manifestly from the
representation that the marriage of the Lamb
was come, and that his wife had prepared
herself, immediately after the destruction of-
great Babylon, chapter xix:7, 8 ; from the
exhibition of the risen and glorified saints as
seated on thrones and reigning with Christ
during the thousand years ; and from the rep
resentation of the beloved city as on earth at
the revolt of Gog and Magog, after the close
of the thousand years."
Now if the city descends " at the com
mencement of the Millennium," the Restitu
tion must precede it, or at least synchronize
with its introduction. But the Restitution is
certainly immediately preceded by the great
burning day (II Pet. iii:i2, 13): "Ldoking for
and hasting unto the coming of the day of
God, wherein the heavens being on fire shall

136 THE MILLENNIUM.
be dissolved, and the elements shall melt
with fervent heat ? Nevertheless, we, accord
ing to his promise, look for new heavens and
a new earth, wherein dwelleth righteousness."
That burning day leaves only " righteous
ness," or righteous persons. And this har
monizes with Mr. Lord's own statement on
page 528 :
" Men universally are to be sanctified, to own
and honor him as God, and to enjoy manifest
ations of his presence and favor. He is to
wipe every tear from their eyes. They are
no more to be subject to death, nor know any
thing of sorrow, mourning, or toil. All the
forms of penal evil, brought on the race by the
fall, are to cease, and all ihings become new.
* * * The unholy of all classes are to be
excluded from it, and cons'gned to the abyss
of misery."
But if all are holy during that long period,
then God has provided for an apostasy OF
SAINTS at its close — according to this theory
— as much worse than that in Paradise as the
armies of Gog and Magog are more numer
ous than Eden's first pair! But our author
evidently saw the incongruity of t upposing
that saints who had passed through their pro
bation, the grand assize, and a thousand (or, as
he makes it elsewhere, three hundred and
sixty thousand) years of the immortal statev
should again be exposed to the wiles of Satan,

GOG AND MAGOG — WHO ARE THET? 137
engage 'n rebellion against God, and be
cast down to hell for their madness and folly ;
so he supposes some of " the remote nations
of Northern Asia" will in some way (though
he does not tell us how) be saved from the
judgments, and the fiery baptism that precedes
the Millennium, and enter upon that blessed
state, as mortal, or unglorified beings. But
how are they to pass over the ocean of fire
that shall engulf a sin-cursed world ? We
know how the glorified ones pass it : " For
the Lord himself shall descend from heaven
with a shout, and with the voice of the arch
angel, and with the trump of God : and the
dead in Christ shall rise first: then we which
are alive and remain shall be caught up to
gether with them in the clouds, to meet the
Lord in the air." (I Thess. iv:i6, 17.) As an
ark was needful to carry Noah and his family
over the watery flood; so the " Jerusalem
which is above" (Gal. iv:26), " the heavenly
Jerusalem" (Heb. xii:22), will be needed to
carry the saints over the fiery ocean. Accord
ingly we find them " caught up," as in the
above passage ; or raptured into heaven, as in
Rev. xix:i, 9, with Christ at the Marriage
Supper. And our author describes all the
denizens of that blissful abode as saints par
excellence, and thus fitted for the aerial jour-

138 THE MILLENNIUM.
ney, with Paul's raptured ones over the judg
ment fires, to the New Jerusalem : from
thence descending to their heaven appointed
place, in the Paradise of God. Hear him :
"All nations, and all individuals are to be
sanctified and freed from exhausting toil,
suffering, sorrow and death ; the earth con
verted into a paradise of righteousness, bless
edness and life, infinite proofs thus given of
its fitness to be the abode of a holy and happy
race." — -/. 541.
How then, are these sanctified ones, — who
alone are fitted to become the dupes of Satan,
and thus be led to the ruin that overtakes the
Gog and Magog armies, — to find their way
into the Millennial kingdom? He not only
does not tell us, but he does tell us, that " all
nations, and all individuals are to be sanctified,"
and thus being holy are fitted for that celestial
glory, and consequently placed beyond the
machinations of Satan, as their character is
now fixed : " He that is holy let him be holy
still" (Rev. xxii:ii). This will never do.
D. N. Lord certainly fails to solve the ques
tion of the- post-millennial war, and we shall
have to continue our search further.
A late pre-millennial work frequently refers
to this subject of a mixed millennium ; and to
repeat and reply to all the author has said on
the point, would necessitate a review of a

GOG AND MAGOG — WHO ARE THEr? 139
large share of his work. This I have neither
time, space, nor inclination to do. In his
matchless defence of the historic interpre
tation of the Apocalypse and other prophe
cies ; his merciless exposure of the pretensions
and hypocrisy of the Romish hierarchy ; his
complete refutation of the monstrous " gap
theory " of the Futurists, we greatly rejoice.
But that he should run into other errors of
the same school, equally fatal to any true
system of interpretation, is greatly to be de
plored. But as touching the mixed millen
nium, probation during the same, etc., let him
speak for himself:
" The second and more manifest glorious
stage of this renewing work is yet to come;
as it was with our Lord, so it is with his
people, the moral and spiritual manifestation
of the new man comes first, and the physical
glorification afterward. ' If the spirit of him
that raised up Jesus from the dead dwell in
you, he that raised up Jesus from the dead
shall also quicken your mortal bodies by his
spirit that dwelleth in you:' 'As we have
borne the image of the earthy, we shall also
bear the image of the heavenly.' When we
see Christ, ' we shall be like him, for we shall
see him as he is.' But though ' the first resur
rection ' will manifest, as nothing else has

140 THE MILLENNIUM.
ever done, the power, grace, and glory of
Jesus Christ, it will not complete the work of
renovation, for it leaves the nations of the
earth still in a state of probation. This co
existence of man in the flesh on earth, with
glorified humanity in the Church, is a stumb
ling block to many, and hinders their receiv
ing the doctrine of 'the first resurrection.'
But why should it be thought a thing incred
ible with us? Does not this very state of
things exist, even now ? Is not Christ risen
from the dead and become ' the first fruits of
them that slept?' and yet are not his people
on earth still in the flesh? and more, are not
the bodies of the great majority of them slum
bering in the dust? Does not I Cor. xv
clearly show that resurrection takes place in
three distinct stages? * * * Coincident
with the physical restoration of the Church
of the first born ' is the spiritual resurrection
or conversion of the natural Israel, just as
coincident with the Lord's own resurrection
was the spiritual regeneration of the Gentile
Church ; and consequent on the conversion of
Israel is the Millennial blessing of the wide
world, according as it is written : ' In thee
and in thy seed shall all the nations of the
earth be blessed.' The receiving back of
Israel to the favor of God is as ' life from the

GOG AND MAGOG — WHO ARE THEY? 141
dead ' to the world : it is also marked by a
beginning of renewal to the earth itself. As
the entry of sin at the fall destroyed hrst the
spiritual and then the physical nature of man,
and then the earth, which was his habitation,
so the redeeming work of God first re-creates
man spiritually, then physically, and then
restores the earth, which is his dwelling
place." With much of the foregoing statement we
fully agree ; taking issue first with the expres
sion, " It leaves the nations of the earth still
in a state of probation." This is pure assump
tion. To give some reasons for dissenting :
First ; It destroys the analogy of God's cre
ative work, on which the theory of the Mil
lennium is largely founded. Creation-work
was finished the sixth day, so it has been
supposed the work of redemption would be
finished in six thousand years. Adam and
Eve were fitted for each Other, and for the
station they were to occupy, and brought
together on the sixth day ; so the Church
will be complete and be presented faultless to
Christ as his Bride at the close of the six
thousand years. God did not spend the
seventh day in creating subjects for Adam to
reign over, or servants and handmaidens to
wait on Eve; but "HE RESTED ON THE

142 THE MILLENNIUM.
SEVENTH DAY FROM ALL HIS WORK WHICH
he had made." And the apostle doubtless
refers to the Millennial age as a rest — a Sab
bath — remaining to the people of God (Heb.
iv:9). The prophet clearly describes Christ
as resting in his love at the same time (Zeph.
iii:i7), and joying over them with singing.
Thus far for analogy.
Secondly ; His assumption disagrees with the
Scriptures which describe the introduction
of that glorious era. For, first, Rev. xviii
describes the destruction of mystical Baby
lon ; chapter xix:i~9 refers to the raptured
saints in heaven, — i.e., in the air — with Christ
at the marriage supper; and in verses 11-16,
we have the glorious Second Advent of the
King of Kings, leading the armies of heaven
to the final conflict, commonly called Arma
geddon (Rev. xix:i7-2i and xx:i,2), in which
" the kings of the earth and their armies " are
slain, the beast and the false prophet taken
and cast alive into the lake of fire, Satan
bound and cast into the abyss where he is to
remain for a thousand years, and " the rem
nant'' — the rest, the remainder, all that were
left — were slain with the sword of Him that
sat upon the horse, " which sword proceeded
out of his mouth." The sword # proceeding
from his mouth, shows that it symbolizes the

GOG AND MAGOG — WHO ARE THEY? 143
judgments which follow his commands. And
in Luke xix:27, which synchronizes with the
passage under consideration, the King says:
"But 'those mine enemies, which would not
that I should reign over them, bring hither
and slay them before me." There can be but
two classes, friends and enemies; and the
"friends" being marshaled with the armies
of the King, and the "enemies'" all slain, it
leaves a clear field, in which to set up his
kingdom: not a tare left in all the realm. I
do not see how language could make it plainer.
The floor is " thoroughly purged," the wheat
gathered into the garner, and the chaff burned
with unquenchable fire (Matt, iii: 12), at the
commencement of the Millennium.
But again, after admitting that " this co
existence of man in the flesh on earth, with
glorified humanity in the Church, is a stum
bling block to many," he asks : " Does not
this very state of things exist, even now? Is
not Christ risen from the dead, and become
the first fruits of them that slept ? and yet are
not his people on earth still in the flesh?"
To the first of these questions I answer em-'
phatically, No! Those who rose from the
dead "after His resurrection " (Matt. xxvii:52,
53) ascended with him on high, when he
ascended with "a multitude of captives"

144 THE MILLENNIUM.
(Eph. iv:8, margin), and are doubtless in the
New Jerusalem, as "the church of the first
born." But what has that to do with the
mixing of mortals and immortals? Th'e very
fact of their being taken on high answers the
question in the negative. To the second, yes !
Christ is risen, and become the " first fruits"
of the sleeping ones; and his people are on
earth, in- the flesh : but certainly that does not
prove that mortals and immortals live together
in such dissimilar conditions ? Christ thought
it expedient for him to be away during the
training time of his Church (John xvi:7~i3);
and the very objections that prevented his
setting up his kingdom at his first advent,
over a mixed race, will lie with equal weight
against a mixed Millennial kingdom. True,
his people are still in the flesh, and that is the
very reason why the blessed Christ remains
away ; because they are riot ready for the
transfiguration into the glories of the incor
ruptible state. Christ will never reign over
the two classes in any other sense than he
reigns over them now ; except as on his judg
ment throne ; and that instead of uniting, will
be for separation, once and forever. When
he takes his kingdom the heirs, or citizens, will
all be made immortal: for "flesh and blood
cannot inherit the kingdom of God " (I Cor.

GOG AND MAGOG — WHO ARE THEY? 145

xv.50). And the apostle does not leave a
single chance of escape, but continues in the
same verse : " Neither doth corruption inherit
incorruption." The inheritance is said to be
incorruptible (I Pet. i:4), and according to the
statement just quoted the inhabitants must be
incorruptible also. But if the inhabitants of
that land are incorruptible, then Satan will not
seduce them at his loosing He cannot do it
from their very nature. Hence, it follows that
the Gog and Magog army is not to be made up
of apostate saints, nor from weaklings among
the nations, who have been slipped into the
kingdom as if by enchantment, without ever
knowing how.
Whence comes that countless throng,
"as the sands of the sea," which Satan finds
in the " four quarters of the earth," that is,
all over the earth — when he is loosed, and
goes out to deceive them, and lead them to
battle against the camp of the saints? Per
haps no question in an exposition of the Apoc
alypse has caused greater perplexity, or given
rise to more varied interpretations ; and yet
the difficulties seem mainly to arise from
attempts " to make the worse appear the bet
ter reason.'' A little common sense will fre
quently solve difficulties, at which philoso
phers would stumble.
10

146 THE MILLENNIUM.
Dr. John Gill, the distinguished Baptist
commentator of the last century, says of the
" Gog and Magog army, " " that shall com
pass the camp of the saints when the thousand
years are finished :" — "They are ' the rest of
the dead,' the wicked, 'who live not again till
the thousand years are ended ;' ' even all the
wicked that have been from the beginning of
the world.'" Body of Divinity, Vol. II, p. 1048.
The late eloquent Dr. John dimming, of
the National Church of Scotland, London,
says : — " It strikes me that I have found the ex
planation of a universally perplexing point —
a confessed difficulty : if there is to be a Mil
lennium of a thousand. years with Christ
and his own people, in the midst of the earth,
hovv is it that when Satan shall be loosed,
that there shall be found a people in the four
corners of the earth called Gog and Magog,
who shall be gathered together in battle, and
war against the saints of God in the resurrec
tion body ? Now, I admit there is great diffi
culty about this; but observe, the difficulty that
occurs to the mind and theory of a pre-mil-
lennialist is not greater than the difficulty
that occurs to the theory and exposition of a
post-millennialist. I will give what I think
the probable solution : * * * Do you
perceive that it is here stated that when the

GOG AND MAGOG — WHO ARE THEY? 147
dead in Christ have arisen and ascended to
the Lord, the rest of the dead live not till the
thousand years were finished ? I suppose,
then, that ' the rest of the dead,' that is, the
unconverted, are raised from their graves
just at the moment that the thousand years
are completely closed, and that ' the rest of
the dead, 'raised in their bodies, are those ene
mies who make war with the saints in their
resurrection bodies ; the unjust shall arise as
well as the just; the one shall have their
bodies restored as well as the other; the im
primatur of eternity stamped upon the one,
the imprimatur of eternity stamped upon the
other — the one an eternal capacity of woe,
the other of bliss. 1 suppose — and I believe
it is the true solution of the difficulty — that
the enemies that come from the four corners
of the earth, are just 'the rest of the dead,'
raised at the close of the Millennium, and then
and there, with all their vices unextirpated,
their natures unregenerated, their hearts in the
gall of bitterness, they shall be headed by the
archangel's energy, and the arch-fiend's hate,
and shall make one last, dying, and desperate
attack upon the saints of God that dwell in
the New Jerusalem, and who there magnify
and worship the Lamb." Apocalyptic Sketches,
First Series, pp. 457, 8.

148 THE MILLENNIUM.
We may not indorse all the thoughts
brought out by this last witness — it will not
be expected, — but the main thought as to
"who Gog and Magog are,'' I believe to be
essentially correct: for (i), Satan was deceiv
ing them in the war which resulted in his
overthrow, capture and incarceration in the
abyss. The other leaders, the beast and false
prophet, were taken alive and cast into the
lake of fire ; the rest, or remnant, were slain
with the sword, i. e., exterminated. This is
the way wars usually close. The leaders are
killed or made prisoners; and the army,
breaking up into guerrilla bands, ravage the
territory till they are also captured or slain.
But in the war in question, no quarter was
given (Rev. xix:2i) : " The remnant were slain
with the sword of him that sat upon the
horse." This agrees with the words of the
prophet Jeremiah (chap. xxv:3o-33), "There
fore prophesy thou against them all these
words, and say unto them, The Lord shall
roar from on high, and utter his voice from
his holy habitation : he shall mightily roar
upon his habitation ; he shall give a shout, as
they tread the grapes, against all inhabitants
of the earth. A noise shall come even to the
ends of the earth ; for the Lord hath a con
troversy with the nations, he will plead with

GOG AND MAGOG^WHO ARE THEY? 149
all flesh ; he will give them that are wicked to
the sword, saith the Lord. Thus saith the
Lord of hosts, Behold, evil shall go forth from
nation to nation, and a great whirlwind shall
be raised up from the coasts of the earth.
And the slain of the Lord shall be at that day
from one end of the earth even unto the other end
of the earth : they shall not be lamented,
neither gathered, nor buried ; they shall be
dung upon the ground." At this point, the
purifying fires finish the work of the destruc
tion and cleansing, according to Malachi (iv:i).
But (2), they appear in the right place and
at the right time: the place, " the four quar
ters of the earth, " or all over the earth ; the
time, the end of the thousand years, simulta
neously with the loosing of Satan; the very
time when the wicked were to be raised,
which adds strong probability to the suppo
sition that they are the class we are seeking.
Then Satan goes out to deceive them, and to
gather them together to battle : " And they
went up on the breadth of the earth, and
compassed the camp of the saints about, and
the beloved city : and fire came down from
God out of heaven, and devoured them."
There are no exceptions, all are deceived, all
go up to battle, and all are devoured by the
avenging judgments of the Almighty.

150 THE MILLENNIUM.
The origin of the idea of having unsaved
nations in the millennial world seems to have
been, that it would add such a mighty reve
nue of souls to the number of the redeemed.
But if such were the case here, would not
divine Goodness have given some indication
of the triumph of any who should overcome
in this final hour of temptation ? But not
a single " Hallelujah ! " is heard among the
countless throng whom Satan goes out to de
ceive, in his last venture against the Almighty
and his once suffering but now triumphant
saints. He goes out to deceive them and they
are deceived. Not a soul of them flies from
the arch-seducer to join themselves to "the
camp of the saints," or to claim the protec
tion of the King of Kings. It is conceivable,
that these nations were taken under the pro
tection of the great King at the commence
ment of the thousand years for purposes of
salvation and redemption, and that there
should have been such an utter failure ? So
it is less conceivable, that if any considerable
number had resisted the deceiver, remaining
faithful, no mention should be made of it.
No ; every mark points to the deceived ones
as the subjects of the second resurrection, "to
shame and everlasting contempt." There
cannot be a reasonable doubt of these being

GOG AND MAGOG — WHO ARE THEY? ,.151
the Gog and Magog we have been seeking:
the " left over," to be " an abhorring unto all
flesh." They are permitted to appear on the
scene at this juncture, to vindicate once and
forever the justice and goodness of God ;
showing that death does not sanctify men,
nor change their hearts. Dying in sin, they
rise in rebellion against the Lord. Having
once yielded themselves to be led captive by
Satan at his will, they rise all prepared to ac
cept the same leadership, to his and their irre
mediable, and eterna^overthrow and ruin.

152 THE MILLENNIUM.

CHAPTER IX.
the judgment.
Among Millenarian writers we frequently
meet with such expressions as these : " The
first resurrection and judgment;" " the gen
eral resurrection and judgment of the great
white throne," suggesting events supposed by
such writers to occur at the beginning and
end of the thousand years. Such expres
sions are inaccurate, and misleading. So far as
judicial proceedings are concerned, there is
but one judgment in connection with the
Millennium, or end of the world (Acts
xvii:3i). That the judgment is spoken of Rev. xx:
12, etc., after the descriptions of the scenes of
the thousand years, the loosing of Satan, the
deception of the nations, etc., we admit ; but it
by no means follows that the events are all to
occur subsequently, because thus related.
The events symbolized by the seven-sealed
book, the trumpets, the vials, the dragon, and
seven-headed and ten horned beast, though
not running parallel their whole course, yet

THE JUDGMENT. 153

are largely contemporaneous, and all have a
common ending at the coming of Christ. So
of the judgment; although spoken of after
the description of the Millennium was fin
ished, the judicial proceedings must have
taken place before " the first resurrection,"
else how was the questton settled who should
have part in that resurrection? It is not
enough to reply, " The Lord knoweth them
that are his:" lor it is also true, he knoweth
those who are not his. And yet, whether
we turn to Daniel, John, or almost any par
ticular description of the great assize, we find
" the books" — the records — are opened ; and
more — " the dead are judged out of those
things which are written in the books." This
then is God's method of procedure, and dem
onstrates the fact that the judicial proceed
ings of that time must have taken place prior
to the going forth of the gathering angels.
TIME AND ORDER OF THE JUDGMENT.
I quote again, Dan. vii:g-i i, " I beheld till
the thrones were cast down, and the Ancient
of days did sit, whose garment was white as
snow, and the hair of his head like the pure
wool: his throne was like the fiery flame, and
his wheels as burning fire. A fiery stream
issued and came forth from before him : thou
sand thousands ministered unto him, and ten

154 THE MILLENNIUM.
thousand times ten thousand stood before
him : the judgment was set, and the books
were opened. I beheld then because of the
voice of the great words which the horn
spake: I beheld even till the beast was slain
and his body destroy e I and given to the burn
ing flame."
Her& the time is plainly implied, that is a
little anterior to the destruction of Rome, or
[the fourth beast. They stand before God as
dead, and the decision of the court names
those who shall be called in the morning, and
who are to be " left over" till the evening of
that momentous day. Thus Rev. xx:i2. "And
I saw the dead, small and great, stand before
God ; and the books were opened : and an
other book was opened, which is the book of
life; and the dead were judged out of those
things which were written in the books,
according to their works" This is clearly a
judicial inquiry or trial ; for the dead are
then judged by the record, that is " out of
those things which were written in the books."
Secondly, We see by* the quotation from
Daniel that the Ancient ol days, or God the
Father, is the Judge ; and by comparing
verses 13 and 14 with verses 9 and 10, we see
Christ coming to this judgment-seat, to re
ceive the investiture of the kingdom, and au-

THE JUDGMENT. 155
thority to execute judgment as the Son of Man,
in harmony with John v:26, 27, " For as the
Father hath life in himself; so hath he given
to the Son to have life in himself ; and hath
given him authority to execute judgment
also, because he is the Son of man." Thus
the Father tries the case, and the Son of man
executes the sentence.
Thirdly, The presence of " the book of life"
proves this to be a judicial proceeding. Why-
was it there ? simply to see whose names were
in it, that they might be called in the morning.
No others were written in the book but those
who were entitled to the " better resurrec
tion," to the calling out from among the
dead. Other considerations might be urged, but
these are sufficient to show that the judgment
of Rev. xx:i 1,12 must precede the Millennium.
It being settled that the judgment, as above
noted, is judicial, and before the thousand
years, — indeed, before the manifestation of
Christ to the world at all,— we inquire for the
executive proceedings of the same. As has
been suggested, the resurrection itself is an
executive proceeding. Accordingly we read
(I Thess. iv:i6), "For the Lord himself shall
descend from heaven with a shout, with the
voice of the archangel, and with the trump of

156 THE MILLENNIUM.
God: and the dead in Christ shall rise first."
This is " the first resurrection ;" and the work
continues (v. 17), "Then we which are alive
and remain shall be caught up together with
them in the clouds, to meet the Lord in the
air': and so shall we ever be with the Lord."
We read in other scriptures: "Two shall be
in the field, one shall be taken and the other
left ;" " Two shall be in one bed, one shall be
taken and the other left." This relates to the
separation of the living; and synchronizes
with meeting Christ in the air, at the Marriage
Supper (Rev. xix:i~9). Immediately succeed
ing this we have the executive session of \
THE GREAT WHITE THRONE:
or in other words, of "the throne of his
glory" (Matt. xxv:3 1-46). That this occurs
prior to, or at the very commencement of the
thousand years, may be seen by comparing
the 31st verse above with Matt. xix:28, "In
the regeneration, When the Son of Man shall
sit in the throne of his glory," etc., and this is
to be when " He comes in his glory, and all
the holy angels with him." This is pinned
down to the coming of Christ to execute
judgment by Matt. xvi:27, Mark viii:38, Luke
ix:26, and many other passages ; and by no
special pleading can it be made to apply to
any other time.

THE JUDGMENT. 157
The verse we are comparing says it is " in
the regeneration!' or restitution ; which, as has
been shown in a previous chapter, takes place
introductory to the Millennial reign (Acts iii:
21). Here then, the saved nations are sepa
rated from the unsaved, and appointed to a
place at the King's right hand ; in the king
dom "prepared for them from the foundation
of the world ;" while the unbelieving and un
saved, are driven away to the left hand, in
confusion and shame, and appointed a place
with " the devil and his angels."
Once more: II Thess. i:7~io: "And to
you who are troubled rest with us, when the
Lord Jesus shall be revealed from heaven
with his mighty angels, in flaming fire taking
vengeance on them that know not God, and
that obey not the gospel of our Lord Jesus
Christ: who shall be punished with everlast
ing destruction from the presence of the
Lord, and from the glory of his power ; when
he shall come to be glorified in his saints."
Here we have the manifestation, or revealing
of Christ to the world, and the retinue that
attend him — " his mighty angels." The same
terrific accompaniment of "flaming fire,"
which in-all the judgment scenes is described
as "attending him down the sky." At this
period judgment is executed "on them that

158 THE MILLENNIUM.
know not God" or on the heathen ; and Jere
miah's prayer is indeed answered, " Pour out
thy fury upon the heathen that know thee
not, and upon the families that call not on thy
name " (Jer. x:25). Here we have also, those
" that obey not the gospel of our Lord Jesus
Christ," or the incorrigibly wicked, — just as
in the judgment of the nations, and meeting
the same dreadful overthrow. Finally, we
have the- chronology of this transcendantly
awful, yet glorious scene: "When he shall
come to be glorified in his saints." This is
plainly at " the coming of our Lord Jesus
Christ with all his saints" (I Thess. iii: 1 3).
See also Psa. 1:5 '< Zech. xiv:5 ; Matt. xiii:43 ;
Jude 14. This completes the work of sepa-
ratiori. The righteous and the wicked com
mingle no more.
Christ received his associate kings and
priests and assigned them their station, at the
meeting in the air, at his own Marriage Sup
per. The promise to the disciples, Matt, xix:
28, was fulfilled by their station being assigned
them over " the twelve tribes ;" and Israel's
judges being " restored as at the first, and
her counsellors as at the beginning " (Isa. i:26),
the kingdom is organized, and Christ descends
with the New Jerusalem and takes posses
sion of the New Heavens and the New Earth.

THE JUDGMENT. 159

The long centuries of Millennial blessedness
begin their ample round, with "nothing to
hurt or destroy in all the holy mountain of
God" (Isa. xi:9), or in the wide realm of the
King of kings. Christ "rests in his love,"
and joys over his chosen "with singing"
(Zeph. iii: 1 7). Here he reigns in Mount Zion
and Jerusalem ; now the moon is confounded
and the sun ashamed,- before the ineffable
brightness of the glorious triumph in the
presence of his ancient ones (Isa. xxiv:23).
Who shall describe the joys of that Sabbatis
mos of the world? What pen shall recount
the peace, the rest, the blessedness of the
reign of the righteous Branch ? What heart
imagine the rapture that shall thrill every
soul, as our own Messiah is seen seated on
his royal throne, with his blood-bought bride
beside him, together drinking the cup of
ecstatic joy which the travail of his own soul
had purchased, spending " the honeymoon "
of his nuptial bliss as a prelude to an eternity
of blessedness without alloy !
But a single scene in the great drama of
judgment is yet to be enacted. The thousand
years having completed their glorious cycle,
witnessing the beauties of the New Creation,
the return of " the weary pilgrims of all time,''
coming to " Zion with songs and everlasting

160 THE MILLENNIUM.
joy upon their heads;" the beatific vision Of
the enthroned Lamb, as he reigns before his
ancient ones, without a rival in all the realms
of the eternal kingdom, then Satan is loosed
from his prison (Rev. xx:7), and "the rest of
the dead " live (v- 5), those who had been left
over " to shame and everlasting contempt."
They rise where they had fallen, "in the four
quarters of the earth," and Satan goes out to
deceive them and to gather them together to
battle against " the saints," .who — whether by
divine command, or moved by their fears, we
know not — are encamped in, or near "the
beloved city." And these deceived ones, —
led by the fierce archangel fallen ; inspired
with all his matchless energy, and filled with
his more than mortal hate, — "go up on the
breadth of the earth, and compass the camp
of the saints about," and the city of God (v. 9).
They evidently think to rob those sons of
peace of their fair inheritance, the beautiful
city of God; and to enthrone their leader as
"the Most High" (Isa. xiv:i4). But they
only compass the camp: their plans are laid
to cut off retreat, and to utterly destroy the
ransomed of the Lord ; but not a blow is
struck. They demonstrate that death does
not. convert men, nor hades and the grave
sanctify them. They died unsaved, and rose

THE JUDGMENT. 161
with hearts unchanged, filled with malice and
hatred against God. The manifestation is
complete: men and angels see the justice of
God in sending a storm of his fiery indigna
tion from heaven, sweeping the whole multi
tude of those ungodly hosts, with their leader,
away to the lake of fire and brimstone, " where
the beast and the false prophet are, and shall
be tormented day and night, forever and
ever" (v. 10).
The last act in the scenes of judgment is
now in the past. Redemption's story is per
fected. Earth is cleansed from the last ap
pearance of sin and sinners. Not a cloud
will cross the saints' horizon, from henceforth
and forevermore. Jesus, our great Messiah,
reigns in his peerless majesty, unchallenged
and without a rival ; not only in Mount Zion
and Jerusalem, but from the rising to the
setting sun; from sea to sea, and from the
rivers to the ends of the earth. The will of
God is done in earth, as " the angels . who
kept their first estate," have ever done it in
heaven. The glory of God is complete ; filling
the earth "as the waters cover the great
deep." Not a discordant note reverberates
through earth's atmosphere; not a minor
strain trembles on her morning or evening
air. Every heart is filled with melody, and
II

162 THE MILLENNIUM.
every soul attuned to love. The trump of
the Eternal Jubilee sounds out from the city
of the Great King, echoing over mountains,
hills and vales,
"Till distant mountains catch the flying joy,
Earth rolls her rapturous Hosannas round. "
" Hark ! ten thousand, thousand voices
Sing the song of Jubilee ;
Earth, through all her tribes, rejoices,
Broke her long captivity !
Hail Emmanuel ! Great Deliverer,
Hail Emmanuel ! Praise to thee !
" Now the theme, in pealing thunders,
Through the universe is rung ;
Now, in gentler tones, the wonders
Of redeeming grace are sung.
Wider now, and louder rising
Swells and soars th' enraptured strain."
While they sweep the golden lyre,
More enchanting notes arise,
Till each anthem, wafted higher,
Joins the chorus of the skies.
Earth's unnumbered tongues compi ising,
Sound the conqueror's praise again.
Oh," the rapturous, blissful story,
Spoken to Immanuel's praise ;
And the strains so full of glory,
That immortal'voices raise !
Now a sea of bliss unbounded
Spreads o'er earth from pole to pole.
" While our crowns of glory casting
At his feet, in rapture lost,

THE JUDGMENT. 163
We, in anthems everlasting,
Mingle with th' angelic host :''
Jesus reigns ! the shout is sounded,
And its joyous echoes roll.
' Yes, he reigns ; the great Messiah,
In eternal glory crowned ;
Israel's hope and earth's desire,
Now triumphant and renowned.
Hail, Messiah ! reign forever !
Hail, Immanuel ! Lord of all !"
— Rev. Dr. T. Raffles' "Jubilee Hymn" altered.

PRE-MILLENNIHL AND OTHER
PROPHETIC MORKS.

THE THOUSAND YEARS IN BOTH TESTAMENTS. With
Supplementary Discussions upon Symbolic Numbers, the Development
of Prophecy and its Interpretation concerning Israel, the Nations, the
Church and the Kingdom, as seen in the Apocalypses of Isaiah, Ezekiel,
Daniel, Christ, and John. By Rev. Nathaniel West, D.D." i2mo.
515 pages, cloth, $2.00.
Without doubt this is the most searching study in Eschatology that has been published
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part of the author, and will be appreciated by all students of Prophecy.

SECOND EDITION.

THE LORD'S RETURN, and Kindred Truths. By Dr. L. W.
Munhall. i6mo, 192 pp. cloth $i.oj.
lt There is much prophetic truth set forth in this book, and in a very forcible manner."
— The Christian^ London.
" No person can read it and then say truthfully that a belief in a prc-millennial return
of our Lord is calculated to decrease missionary zeal. Dr. Munhall writes with great
sobriety and much more logic than many writers on prophetical S-riptures." — N. V.
OdserT'er. u A book which every lover of the truth should purchase. The style is peculiarly
adapted to interest the great mass of readers." — Faith/nl Witness.

FORTIETH THOUSAND.

JESUS IS COMING. By W. E. Blackstone. Giving seven argu
ments in' favor of the pre-millennial coming — stating the distinction
between the Rapture and the Revelation, and beRveen the Church and
the Kingdom, and containing a diagram with explanations. New en
larged edition, 160 pp. Cloth, 50c; paper covers, 15c.

NEW CHEAP EDITION.
PRE-MILLENNIAL ESSAYS of the Prophetic Conference. The
full and authorized edition of the essays and addresses of the Prophetic
Conference held ;n New York City. To which is added an appendix
of Critical Testimonies, translated from the first scholarship of Ger
many and other countries, and a textual index of passages of Scripture
referring to pre-millennial subjects. Large, i2mo., 52S pp. $1.00.
" Certainly the ablest work that has appeared on the subject."— C&nada Presbyterian.
" For the student who desires to know the arguments by which the doctrine of a pre-
millennial coming are maintained, there is no better book."— Christian Union.
ki it is a work for the best minds."— Methodist Recorder.

SEVENTH EDITION.
PROPHETIC STUDIES of the International Prophetic Conference,
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Topics and Events; together with their practical application as an in
centive to Evangelistic and Mission Work and personal consecration.
224 pp., I2mo- Paper, net, 50c; cloth, net, 75c.

fl{mip$ \\. I^u<?II, 12 N

HStlSO^onSt.m™^ J1' W' ««*»«**

WORKS ON PROPHECY— Continued.

PLAIN PAPERS ON PROPHETIC SUBJECTS. By William
Trotter. Cloth, i6mo. 582 pp., $1.25.
" Trotter's Plain Papers" have long been considered among the very best, if not the
best, popular presentation of Prophetic Truth in print, either in England ^ or America.
The price alone has prevented .the widespread circulation of the English edition. Being
now reprinted at a very low price, this objection is removed.

FOBTT-FIFTH THOUSAND.

SECOND COMING OF CHRIST (The). By D. L. Moody. Re
vised. "Clear, pointed, and intensely practical." 32 pp. and cover.
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BLESSED HOPE (The); or, The Glorious Coming of the Lord. By
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WHAT IS MARANATHA ? In this popular little work, first issued
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LECTURES ON THE BOOK OF REVELATION. By Wm.
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attached." These lectures are worthy of an extended and very careful study. Much
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MARANATHA; or, The Lord Cometh. By Rev. J. H. Brookes.
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COMING OF THE LORD (The). Sixteen addresses on the Blessed
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THINGS TO COME. A short outline of some of the great events of
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