SECTION 9. need not detain us long; the strange and improbable consequents do not follow nor can be proved from scripture.
There seems some mistake as to Dr. Twiss' correspondence with Mr. Mede; for though the Works of the latter (fol. 4th ed. 1677) contain fifteen letters of the Oxford divine, not one “complete argument,” instead of twelve, have I seen against the literal millennial reign, but the utmost respect and value for the views of his Cambridge Mentor. Even had it been a fact, the question is, What saith the Scripture?
The first of Bishop Hall's “absurd” consequents is, “Thy kingdom come.” And he is right that it is the Father's kingdom, but wrong in overlooking the very next petition. For the Father's will can only be done on earth as in heaven by the. Son of man coming in His kingdom and putting down the power of evil. Hence they are duly connected, and await all things in heaven and all things on earth put under Christ, when we too share His exaltation over both as joint-heirs in glory (Eph. 1:10, 11).
Secondly, what is there strange to one who believes the scriptures, that on earth men not born again should at length break out in rebellion when Satan is let loose at the end of that glorious age? It is a fresh trial, and even the sight of glory will no more convert souls then, than the Divine Presence and its solemn judgments did the unreconciled Israelites in the 40 years of the wilderness. Men might have thought otherwise. Scripture is clear.
Thirdly, the Bishop finds it hard to believe that, after His present work in the church is completed, the Lord should come to set up His kingdom, and take heavenly and earthly administration in the way of displayed power. But this is what scripture abundantly testifies, as we have already shown. Taking His leave, he., may be left to Mr. Archer or others who add to scripture. The glorified are to reign with Christ.
Fourthly, it is a “misbecoming” consequent that a commixture of earth and heaven, risen and natural, &c., ensues. The error is in making Christ's public kingdom, either all earthly, or all heavenly, or a jumble of the two. His kingdom will have both heavenly and earthly things, but each in its own suited sphere. The glorified shall shine in the heavenly places; Israel and the nations be blessed on earth. Compare Matt. 13:41 and 43. The reign of the glorified is over, not on,” the earth. The A. and R. versions of Rev. 5:10 convey a regrettable mistake in this respect.
Fifthly, Luke 18:8 presents no difficulty to those who believe in the rapture of the saints before the day of the Lord falls on a guilty world.
Sixthly, it is strange lack of intelligence to oppose Matt. 19:28 to Matt. 20:26, the former future, the latter present. This is a real “consequent” of denying the millennial reign.
Seventhly, for the disembodied saints to leave their bliss for that reign seems to the Bishop a “main and choking objection.” What! To be raised from the dead and come with Christ to share His reign over the world and indeed all creation? Is this “an apparent” disadvantage? The earth, small as it is in comparison of many an orb on high, has been the favored theater for manifesting God and His ways. Here man fell through Satan's wiles. Here Israel was called but departed from Jehovah. Here the Gentiles have turned world-power against God. Here the Second man glorified God and defeated the enemy. Here the Holy Spirit makes the church God's habitation, alas! now become as a great house with vessels from which a faithful man is called to purge himself. But here clearly, on the earth and in view of it above, all that God has wrought is yet to triumph at Christ's coming and in His future kingdom: man, Israel, nations, the saints, the church one with Christ, in that day of glory. No truth that the good Bishop holds is tarnished or touched; but a vast deal must be added, if we receive all that the prophets, and especially the N. T., have revealed. The solutions of Mr. A. and others, or the rejoinders, we may dismiss; but the truth is plain which many miss.
Eighthly, the children of the saints are no difficulty for either heaven or earth, any more than now. Isa. 65 has expressly solved the earthly question: in heaven there can be no doubt.
Ninthly, there are outward ordinances on earth, as scripture shows, with the immense change of our reigning with Christ in visible power and glory, the Holy Spirit poured on all flesh, and Satan absolutely restrained during the thousand years.
Tenthly, heaven is not dispeopled because by Christ the universe is reconciled to Himself—all things (not all persons), whether things on the earth or things in the heaven. The glorified will ever be at home in heaven; but they share Christ's reign over the earth for the thousand years. There they suffered with Him, and over that earth they are glorified together. Their heavenly glory has no limit, no tern). Compare John 17:22, 23, and Rev. 21:24, 26.
The eleventh seems only the fourth in other words, and a total mistake of the future condition of the kingdom.
The twelfth is just confusion. Christ comes to raise the sleeping saints and change those alive, that God may bring them with Him for His day. Pious as well as able and learned, the Bishop was not at home with such scriptures as these.
It is agreed that those who with Archer appropriate the first resurrection to martyrs only are not well advised. 1 Cor. 15, 1 Thess. 4, Rev. 4; 5; 14, wholly subvert such a restriction. Indeed so does the first clause of Rev. 20:4; as well as Rev. 17:14; 19:14. The previous aggregate of the heavenly saints were those seen already risen and seated on thrones, before the resurrection of the two classes of Apocalyptic sufferers, who are in the subsequent clauses of the verse shown to rise now in order to join those before enthroned for the reign with Christ. They all compose the blessed and holy company of the first resurrection, in contrast with the wicked raised after that reign for judgment (Rev. 20:11-15). Alsted's hypothesis is in this unfounded; quite as much is the Bishop's idea that the future kingdom of Christ depends on this single scripture, rich and plain as it is, which defines its length, as properly pertaining to the Revelation to communicate. The Gospels and the Epistles do not treat of times and seasons; the book of Revelation does.