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Thirdly, We read in Rev. xx. 4. that after the binding of Satan, John saw Thrones, and they sat upon them, and Judgment was given unto them: Moreover faith he, and I saw the Souls of them which were beheaded for the Witness of Jesus, for the Word of God, Sec. and they lived, and reigned with Christ a thousavd Tears. Then certainly they must be risen again in their Bodies, that they might liveand reign with him •, otherwise how could they be said to live and reign with Christ, any more than Abraham, Isaac, and Jacob, or all the Faithful Reigned so in Respect of their Souls, long before the thousand Years began ? Which is no where in Scripture called a living and reigning with Christ a thousand Years. And therefore this" first Resurrection, must be a Resurrection of the Body.

Fourthly, Doth the Apostle John say, he saw the Souls of them which were beheaded for the Word of God, and the Testimony of Jesus, and that they lived and reigned with Christ a thousand Tears? Then here is an Argument of great Weight to me, (for to prove) that this first Resurrection must be a real and proper Resurrection of the Bodies of all the Saints |,because by the Souls in this Place, doth certainly take in the wholePerson •, thePersm taking its Denomination from the nobler Part, viz. the Soul, as it is in Gen. xlvi. 27. AU the Souls of the House os Jacob, which came out os Egypt, were threescore and ten. There is none will fay, that these were Souls without their Bodies, but that these Souls which came out of Egypt takes in the whole Person; and therefore the Souls of 'these Martyrs, which John saw live and reign with Christ upon their Thrones; must be understood of Souls in Union with their Bodies, as they shall be at the time of the first Resurrection.

Fifthly, Here is another tiling, that I would take Notice of from this fourth Verse, and I saw the Souls of them that were beheaded for the Witness of Jesus, &c. and they lived and reigned with Christ a thousand Tears. Did the Apostle see the Souls of those that were beheaded for the sake of Christ, lit and reign with him upon their Thrones > Had John a visionary Sight of these things ? Then this cannot be a mystical, spiritual, but a real and proper ResyrreZion; as will further appear, if we do but a little more consider upon the Words. First, by the Souls that were beheaded for the Testimony of Jesus, must certainly be such Souls that were in Union with their Bodies, when they were beheaded; because, in a proper Sense, the Soul cannot be beheaded •, and therefore these Souls, when they shaj.1 live and reign with Christ, must be consider'd in Union with their Bodies also, when they shall reign with him a thousand Years. Secondly, By these Souls that were beheaded, does undoubtedly take in all those Martyrs, which have suffered for the Cause of Christ and the Gospel: And if so, then they were spiritually 'Risen with Christ, before they suffered for hirh, and therefore they cannot be said to rise to such a Life again, at the beginning of the thousand Years, because they never lost that Life, when their Bodies died ^ then this first Resurrection must be a Resurrection of the Body,

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«&*•<** Sixthly,

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Sixthly, The living again of the rest of the Dead, (by which the Wicked must be meantj at the end of the thousand Tears, respects the Resurrection of the Body, as before proved; then, of undeniable Consequence, the first Resurrection of the Saints, at the beginning of the thousand Years, must be the Resurreftion of their Bodies also. For there can be no shew in Reason, that the Resurrection of the one should be taken properly, and the other metaphorically, both being treated upon in one and the same Discourse.

Seventhly, This first Resurrection at the beginning of the thousand Years, must be the Resurrection of the Body, because we read of no other Resurrection with respect unto the Saints and Children of Gcd throughout this whole Chapter, but what is to be among theWicked the rest of theDead, when the thousand Years are finished. And therefore seeing the Saints must live and reign with Christ in the Glory of his Kingdom; it is certain that they must rife in their Bodies, that they may live and reign with him, which in this Place is called thefrst Resurreflion.

Eighthly, Besides what hath been said from this 20th Chapter, for the Proof of the Resurrection of the Saints, before the wicked; we have other Texts of Scriptures, agreeing to the Confirmation of this Truth. As Psal. xlix. 14. Like Sheep they are laid in the Grave, Death Jliallfeed on them; and the Upright Jliall have Dominion over them in the Morning, and their Beauty fiall consume ht the Grave from their Dwelling.' In this Text we, have a plain Distinction made between the Godly and the Urigodiy j not only here but at the Resurrection. By their being laid as Sheep in the Grave, and Death feeding on them, can be understood of no other than the Wicked -, and therefore by the Upright, all the Saints, and Children of God are signified: By the Upright having Dominion over the Wicked, in the Morning; must be referr'd to the Morning of the Resurrection: And by their having the Dominion, I understand not only the Glory and Excellency of the Saints to be meant j but the Precedency in respect of time, which they shall have over the Ungodly in the Resurrection: The Upright rising in the Morning, the other not rising until the Evening of that great Day of Judgment; Death during this time of Distance will continue seeding upon their Bodies in the Grave.

Ninthly, I cannot but take Notice onceagain, (as to this) of those Words of our Lord in Lukexx. 35s. hut they who stall be accounted worthy to obtain that World, and the Refurre&ion from the dead, wither marry nor are given in Marriage, &c. but are the Children of God, being the Children os the Resurrection. What I shall further observe from hence is, that none shall be accounted worthy to obtain that World, and the ResurreBion from the Dead, but they which indeed are the Children of God. Here is not a Word in this Place, concerning the Resurrection of the Wicked, and why > Because they will not be accounted worthy to obtain the Glory of that new World, nor the Resurrection from the Dead, as not being the Children of God, and so 9tot the Children of the first Resurreiiion. Though it is true they must all arise, but not at this time, when this new World is to commence, upon the Recount that they are not to partake of the Glory * '"' ■•"■ of

of that blessed State, none but those who are the only and properChildren ostbeResurreclion. And why 16 it? What Reason is there that can be given that they should be called the Children of the Resurrection, being counted worthy to partake of the Glory of the World to come; if not to shew the precedency, as well as the Excellency, which the Saints shall have of the Wicked, When the Upright stall have the Dominion over them in the Morning?

Tenthly, Here is another Text, I shall bring for the Proof of this Points and that is in the I Theff. iv. 16. For the Lord himjelsstall descend from Jjeaven with a Shout, with the Voice of the Archangel, and with the Trump os God; and the Dead ht Christ stall rise first.

Now however some interpret this first Resurrection, to be no other in these Words, but the rising of the dead Saints before the changing of the living: Yet I would feign know of such, whether this is all that isjntended in the Text •, if they fay it is, then I desire them to consider a little more upon the Words ;and compare them with that parallel Place in i Cer. xv. 51, 52, Beheld I stew you a Mystery, we stall not all steep, (that is die) hut . we stall be changed, (that is those Saints who shall be found living when Christ comes) in a Moment, in the twinkling os an Eye, at jhe last Trump, (for the Trumpet stall sound) and the dead stall be raises ipcorruptible, and we stall he changed.

I fay let this be well confider'd, by comparing it with the other; and if it should be granted, that the Dead inChrist rising first, respects their rising before the changing of the living Saints; let us but enquire how long a distance of time we may suppose there

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