THE SACRED THEORY OF THE EARTH

by Thomas Burnet

THE FOURTH BOOK

Concerning theNEW HEAVENS and NEW EARTH, AND Concerning theCONSUMMATION of all Things

CHAPTER V

A view of other places of Scripture concerning the Millennium or future kingdom of Christ. In what sence all the Prophets have born Testimony concerning it.

THE Wife of Zebedeecame to our Saviour, and begged of him, like a fond Mother, that her two Sons might sit, one at his right hand, th’other at his left, when he came into his kingdom. Our Saviour does not deny the supposition, or general ground of her request, that he was to have a kingdom; but tells her, The honours of that kingdom were not then in his disposal. He had not drunk his Cup, nor been baptized with his last baptism: which were conditions, both to him and others, of entring into that kingdom. Yet, in another place, our Saviour is so well assured of his interest and authority there, by the good will of his Father, that he promises to his Disciples and followers, that for the losses they should sustain here, upon his account, and for the sake of his Gospel, they should receive there an hundred fold; and sit upon Thrones with him, judging the Tribes of Israel. The words are these: And Jesus said unto them, verily I say unto you, that ye which have followed me, in the Regeneration or Renovation, 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. These Thrones, in all reason, must be understood to be the same with those which we mentioned in the foregoing Chapter, out of Danieland the Apocalypse: and therefore mark the same time and the same state. And seeing, in those places, they plainly signified the Millennialstate, or the kingdom of Christ and of his Saints, they must here signifie the same, in this promise of our Saviour to his suffering Followers. And as to the word Palingenesia, which is here translated Regeneration, ’tis very well known, that, both the GreekPhilosophers, and GreekFathers, use that very word for the Renovation of the World. Which is to be, as we shall hereafter make appear, at or before the Millennialstate.

Our Saviour also, in his Divine Sermon upon the Mount, makes this one of his Beatitudes, Blessed are the Meek, for they shall inherit the Earth. But how, I pray, or where, or when, do the Meek inherit the Earth? neither at present, I am sure, nor in any past Ages. ’Tis the Great Ones of the World, ambitious Princes and Tyrants, that slice the Earth amongst them: and those that can flatter them best, or serve them in their interests or pleasures, have the next best shares. But a meek, modest, and humble Spirit, is the most unqualified Person that can be for a Court, or a Camp: to scramble for Preferment, or Plunder. Both He, and his self-denying notions, are ridiculed, as things of no use, and proceeding from meanness and poorness of Spirit. David, who was a Person of an admirable devotion, but of an unequal Spirit; subject to great dejections, as well as elevations of mind; was so much affected with the prosperity of the wicked in this World, that he could scarce forbear charging Providence with injustice. You may see several touches of a repining Spirit in his Psalms: and in the Seventy-third Psalm, composed upon that Subject, you have both the wound and the cure. Now this Beatitude pronounced here by our Saviour, was spoken before by David, Psal. 37. 11. The same Davidthat was always so sensible of the hard usage of the Just in this life. Our Saviour also, and his Apostles, preach the Doctrine of the Cross every where, and foretell the sufferings that shall attend the Righteous, in this World. Therefore neither David, nor our Saviour, could understand this inheritance of the Earth, otherwise than of some future state, or of a state yet to come. But as it must be a future state, so it must be a Terrestrial state; for it could not be called the inheritance of the Earth, if it was not so. And ’tis to be a state of peace, as well as plenty, according to the words of the Psalmist, But the meek shall inherit the Earth, and shall delight themselves in the abundance of peace. It follows therefore from these premisses, that, both our Saviour, and David, must understand some future state of the Earth, wherein the Meekwill enjoy both peace and plenty. And this will appear to be the future kingdom of Christ, when, upon a fuller description, we shall have given you the marks and characters of it.

In the mean time, why should we not suppose, this Earth, which the Meek are to inherit, to be that habitable Earth to come, which St. Paulmentions (Hebr. 2. 6.) and represents as subject to our Saviour in a peculiar manner: at his disposal and under his government, as his kingdom; Why should not that Earth be the subject of this Beatitude: The promised Land, the Lot of the Righteous? This I am sure of, that both this Text and the former deserve our serious thoughts; and tho’ they do not expresly, and in terms, Evidence the future kingdom of our Saviour, yet upon the fairest interpretations they imply such a state. And it will be very uneasie to give a satisfactory account, either of the Regenerationor Renovation, when our Saviour and his Disciples shall sit upon Thrones: Or of that Earthwhich the Meek shall inherit:Or lastly, of that Habitable World, which is peculiarly subject to the dominion of Jesus Christ, without supposing, on this side Heaven, some other reign of Christ and his Saints, than what we see, or what they enjoy, at present.

But to proceed in this argument. It will be necessary, as I told you, to set down some notes and characters of this Reign of Christ and of his Saints, whereby it may be distinguished from the present state, and present kingdoms of the World. And these characters are chiefly three, Justice, Peace, and Divine Presenceor conduct, which uses to be called Theocrasie. By these characters it is sufficiently distinguished from the kingdoms of this World; which are generally unjust in their titles or exercise: stained with bloud: and so far from being under a particular divine conduct, that humane passions and humane vices, are the Springs that commonly give motion to their greatest designs. But more particularly and restrainedly, the Government of Christ, is opposed to the kingdom and government of Antichrist, whose characters are diametrically opposite to these, being injustice, cruelty, and humane or diabolical artifices.

Upon this short view of the kingdom of Christ, let us make enquiry after it amongst the Prophets of the Old Testament. And we shall find, upon examination, that there is scarce any of them, greater or lesser, but take notice of this mystical kingdom; either expresly, or under the types of Israel, Sion, Jerusalem, and such like. And therefore I am apt to think, that, when St. Peterin his Sermon to the Jews, Act. 3. says, All the holy Prophets spoke of The Restitution of all things, he does not mean the Renovation of the World separately from the kingdom of Christ, but complexly, as it may imply both. For there are not many of the old Prophets that have spoken of the Renovation of the NaturalWorld; but a great many have spoken of the Renovation of the Moral, in the kingdom of Christ. These are St. Peter's words: Act. 3. 19, 20, 21. Repent ye therefore and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord. And he shall send Jesus Christ which before was preached unto you: whom the heavens must receive until the times of RESTITUTION OF ALL THINGS. The Apostle here mentions three things, The Times of refreshing, The Second Comingof our Saviour, And the Times of Restitution of all things. And to the last of these he immediately subjoins, which God hath spoken by the mouth of all his holy Prophets, since the world began. This Restitution of all things, I say, must not be understood abstractly from the reign of Christ, but as in conjunction with it; and in that sence, and no other, it is the general subject of the Prophets.

To enter therefore into the Schools of the Prophets, and enquire their sence concerning this mystery, let us first address our selves to the Prophet Isaiah, and the Royal Prophet David; who seem to have had many noble thoughts, or inspirations, upon this subject. Isaiahin the 65thchap. from the 17thver. to the end, treats upon this argument: and joyns together the Renovation of the Natural and Moral World; as St. Peter, in the place forementioned, seems to do. And accordingly the Prophet, having set down several natural characters of that State, as indolency and joy, longevity, ease, and plenty, from ver. 18. to the 24th. He there begins the moral characters, of divine favour, and such a particular protection, that they are heard and answered before they pray. And lastly, He represents it as a state of universal peace and innocency, ver. 23. The Wolf and the Lamb shall feed together, &c.

This last character, which comprehends Peace, Justice, and Innocency, is more fully displayed by the same Prophet, in the i a th chap. where he treats also of the Kingdom of Christ. Give me leave to set down his words, ver. 4, 5, 6, 7, 8, 9. But with righteousness shall he judge the poor, and reEvidence with equity for the meek of the Earth: and he shall smite the Earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. The Wolf also shall dwell with the Lamb, and the Leopard shall lye down with the kid: and the Calf and the young Lyon, and the fatling together, and a little child shall lead them. And the Cow and the Bear shall feed, their young ones shall lie down together: and the Lyon shall eat straw like the Ox. And the suckling child shall play on the hole of the Asp, and the weaned child shall put his hand on the Cockatrice-den. They shall not hurt, nor destroy in all my holy mountain: for the Earth shall be full of the knowledge of the Lord, as the waters cover the Sea. Thus far the Prophet: Now if we joyn this to what we noted before, from his 65thchap. concerning the same state, ’twill be impossible to understand it of any order of things, that is now, or hath been hitherto in the World. And consequently it must be the Idea of some state to come, and particularly of that which we call the Future Kingdom of Christ.

The same pacifick temper, Innocency and Justice, are celebrated by this Prophet when the Mountain of the Lord shall be established in the top of the mountains, chap. 2. 2, 4. And he shall judge amongst the nations, and shall rebuke many people; and they shall beat their swords into plow-shares, and their spears into pruning-hooks. Nation shall not lift up sword against nation, neither shall they learn war any more. And as to righteousness, he says in the 23. chap. Behold a king shall reign in righteousness, and Princes shall rule in judgment, &c. These places, I know, usually are applyed to the first coming of our Saviour; the peaceableness of his doctrine, and the propagation of it through all the World. I willingly allow this to be a true sence, so far as it will go. But ’tis one thing to be a true sence, to such a degree; and another thing to be the final sence and accomplishment of a Prophecy. The affairs of the first and second coming of our Saviour are often mingled together in the Prophecies of the Old Testament; but in that mixture there are some characters whereby you may distinguish what belongs to his first, and what to his second coming: what to the time when he came to suffer, and what to the time when he shall come to reign. For instance, In these Prophecies recited, though there are many things very applicable to his first coming, yet that Regalitywhich is often spoken of, and that universal Peace and Innocency that will accompany it, cannot be verified of his coming in the flesh. Seeing it is plain, that in his state of humiliation he did not come as a King, to rule over the nations of the Earth. And he says himself expresly, That his Kingdom is not of this World. Joh. 18. 36. And the Prayer of Salome, and of the good Thief upon the Cross, suppose it not then present, but to come. Then as to the establishment of Peacein his kingdom, it does not at all appear to me that there is more peace in the World now than there was before our Saviour came into it; or that the Christian parts of the World are more peaceable than the unchristian. Therefore these great promises of a Pacifick kingdom, which are exprest in terms as high and emphatical as can be imagined, must belong to some other days, and some other ages, than what we have seen hitherto.

You’l say, it may be, ’tis not the fault of the Gospel that the World is not peaceable, but of those that profess it, and do not practise it. This is true, but it does not answer the Prophecy; for that makes no such exception. And by such a reserve as this, you may elude any Prophecy. So the Jewssay, Their Messiah defers his coming beyond the time appointed by Prophecy, because of their sins: but we do not allow this for a good reason. The Israeliteshad their promised Canaan, tho’ they had rendered themselves unworthy of it; and by this method of interpreting Prophecies, all the happiness and glory promised in the Millennial kingdom of Christ may come to nothing, upon a pretended forfeiture. Threatnings indeed may have a tacit condition; God may be better than his word, and, upon repentance, divert his judgments; but he cannot be worse than his word, or fail of performance, when, without any condition exprest, he promises or prophesies good things to come. This would destroy all assurance of hope or faith. Lastly, This Prophecy concerning Pacifick times or a Pacifick kingdom, is in the 65thchap.Isa. 65.subjoyned to the Renovation of the Heavens and the Earth, and several marks of a change in the Natural World; which things we know did not come to pass at the first coming of our Saviour: there was no change of Nature then, nor has been ever since. And therefore this happy change, both in the Natural and Moral World, is yet to come.

But, as we said before, we do not speak this exclusively of the first coming of our Saviour, as to other parts of these Prophecies; for no doubt that was one great design of them. And in the Prophecies of the old Testament, there are often three gradations, or gradual accomplishments; The first, in some King of Israel, or some Person or affair relating to Israel, as National onely. The second, in the Messiah at his first coming. And the last, in the Messiah, and his Kingdom at his second coming. And that which we affirm and contend for, is, that the Prophecies forementioned have not a final and total accomplishment, either in the Nation of the Jews, or at the first coming of our Saviour. And this we ’bide by.

The next Prophet that we mentioned, as a witness of the future kingdom of Christ, is David. Who, in his Psalms, seems to be pleased with this subject above all others; And when he is most exalted in his thoughts and Prophetical raptures, the Spirit carries him into the kingdom of the Messiah, to contemplate its glory, to sing praises to its King, and triumph over his Enemies: Psal. 68. Let God arise, let his enemies be scattered: Let them also that hate him flie before him. As smoke is driven away, so drive them away: as wax melteth before the fire, so let the wicked perish at the presence of God. But let the Righteous be glad, &c. The plain ground he goes upon in this Psalm, is the Deliverance out of Ægypt, and bringing the Israelitesinto the Land of Canaan; But when he is once upon the wing, he soars to an higher pitch: from the type to the Antitype: To the days of the Messiah, the Ascension of our Saviour; and, at length, to his kingdom and dominion over all the Earth. The 45th. Psalm is an Epithalamiumto Christ and the Church, or to the Lamband his Spouse. And when that will be, and in what state, we may learn from St. John, Apoc. 19. 7, 8. and ch. 21. 2, 9. Namely, after the destruction of Babylon, in the new Jerusalemglory. The words and matter of the two Prophets answer to one another; Here, in this Psalm, there is a fight and victory celebrated, as well as a marriage: and so there is in that 19th. Chapter of St. John. Here, the Prophet says, Gird thy Sword upon thy thigh, O most Mighty, with thy glory and thy majesty. And in thy Majesty ride prosperously, because of truth and meekness and righteousness: and thy right hand shall teach thee terrible things. Thy Throne, O God, is for ever and ever; The Scepter of thy kingdom is a right Scepter, &c. There St. Johnsays, having described a Conquerour on a white Horse, Out of his mouth goeth a sharp Sword, that with it he should smite the Nations: and he shall rule them with a rod of Iron: and he treadeth the Wine-press of the fierceness and wrath of Almighty God. And he hath on his Vesture and on his thigh a Name written, KING of KINGS, and LORD of LORDS. This is the same glorious Conquerour and Bridegroom in both places: And this Victory is not gained, nor these Nuptials compleated till the second coming of our Saviour.

In many other Psalms, there are reflections upon this happy kingdom, and the triumph of Christ over his Enemies: as Psal. 2. Psal. 9. Psal. 21. and 24. and 47. and 85. and 110. and others. In these, and such like Psalms, there are lineaments and colours of a fairer state, than any we have yet seen upon Earth. Not but that in their first instances and grounds they may sometimes respect the state of Israel, or the Evangelical state: but the eye of the Prophet goes further, this does not terminate his sight: His Divine enthusiasme reaches into another World: A world of Peaceand Justice, and Holiness:of Joy, and Victory, and Triumph over all the wicked: and consequently such a World, as neither we, nor our Fathers, have yet seen.

This is an account of two Prophets, Davidand Isaiah:and of what they have more openly declared concerning the future kingdom of Christ. But to verifie St. Peter's words, in that forementioned place, Act. 3. 21. viz. that all the Holy Prophets since the World began, have spoken of the Restauration of all things at the second coming of Christ. I say, to verifie this assertion of St. Peter's, we must suppose, that, where the Prophets speak of the Restauration and future glory of Judahand Jerusalem, they do, under those Types, represent to us the glory and happiness of the Church in the future kingdom of Christ. And most of the Prophets, in this sence, and under these forms, have spoken of this kingdom: In foretelling the Restauration of Jerusalemand Sion; and happy days, peace, plenty, and prosperity to the People of Israel.

Most of the Prophets, I say, from Mosesto Malachy, have spoken of this Restauration. Mosesin the 30th. of Deut. ver. 4, 5, 9. David, in many of those Psalms we have cited. Isaiah, besides the places forementioned, treats amply of this subject, Chap. 51. and in several other places. 1 So likewise the Prophet Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Micah, Zephany, Haggai, Zachary, Malachy. All these have, either expresly, or under the types of Jerusalemand Sion, foretold happy days, and a glorious triumph to the Church of God. And seeing in the new Testament, and in the Prophecies of St. John, the Christian Church is still represented, as under persecution and distress, till the fall of Anti-christ, and the Millennial Kingdom; ’Tis then, and not till then, that we must expect the full accomplishment of these Prophecies; The Restaurationthat St. Petersays was spoken of, by all the Prophets:and the mystery, which St. Johnsays, (Apoc. 10. 7.) was declared by his Servants the Prophets, and would be finished under the 7th. Trumpet, which ushers in the Kingdom of Christ.

It would be too long to examine all these places in the Prophets, which you may consult at leisure. However it cannot seem strange that Jerusalemshould be used in a typical or allegorical sence, seeing we often find such applications of it in the new Testament: as Gal. 4. 26. Hebr. 12. 22. Apoc. 3. 12. And ’tis very natural that Jerusalem restored, should signifie the same thing as New Jerusalem; and therefore that St. John, by his New Jerusalem, intended the same thing, or the same state, that the ancient Prophets did by their Restauration of Jerusalem. And if neither can be understood in a literal sence, which, I believe, you will not contend for: they must both be interpreted of the future happiness and glory of the Church in the Kingdom of Christ.

But to conclude this point wholly as to Scripture; If we make reflection upon all the passages alledged in this and the foregoing Chapter, whether out of the Old or New Testament, we must at least acknowledge thus much; That there are happy days, at one time or other: Days of Peace and Righteousness: of Joy and Triumph: of external Prosperity and internal Sanctity: when Vertue and Innocency shall be in the Throne, and Vice and vitious Men out of power or credit. That there are such happy days prophesied of in Scripture, and promised to the Church of God. Whether you call this the Reign of Christand of his Saints, or by any other name, it is not material at present to determine; let the title be what you will, as to the substance it cannot be denied to be a general doctrine of Prophetical Scripture. And we must not imagine, that the Prophets writ like the Poets: feigned an Idea of a Romantick state, that never was, nor ever will be; only to please their own fancies, or the credulous people. Neither is it the state of Heaven and eternal life that is here meant or intended: For, besides that they had little or no light concerning those Notions, in the Old Testament: The Prophets generally in their description of this happiness, either express the Earth, or at least give plain marks of a Terrestrial state. Wherefore the only question that remains, is this, Whetherthese happy Days are past already, or to come: Whether this blessed state of the Church is behind us, or before us: whether our predecessors have enjoyed it, or our posterity is to expect it? For we are very sure that it is not present; The World is full of Wars, and rumours of wars: of vice and knavery, of oppression and persecution: and these are things directly contrary to the genius and characters of the state which we look after.

And if we look for it in times past, we can go no further back than the beginning of Christianity. For St. John, the last of the Apostles, prophesied of these times, as to come: and placed them at the end of his systeme of Prophecies; whereby one might conclude that they are not only within the compass of the Christian ages, but far advanced into them. But however, not to insist upon that at present, where will you find a thousand years, from the birth of Christianity to this present age, that deserves the name, or answers to the characters of this Pure and Pacifick state of the Church. The first ages of Christianity, as they were the most pure, so likewise were they the least peaceable. Continually, more or less, under the Persecution of the Heathen Emperours; and so far from being the reign and Empire of Christ and his Saints over the Nations, that Christians were then, every where, in subjection or slavery; A poor, feeble, helpless people, thrust into Prisons, or thrown to the Lyons, at the pleasure of their Princes or Rulers. ’Tis true, when the Empire became Christian under Constantine, in the fourth Century, there was, for a time, peace and prosperity in the Church, and a good degree of Purity and Piety. But that peace was soon disturbed, and that piety soon corrupted. The growing pride and ambition of the Ecclesiasticks, and their easiness to admit or introduce Superstitious Practices, destroyed the purity of the Church. And as to the peace of it, Their contests about opinions and doctrines, tore the Christians themselves into pieces; and, soon after, an inundation of Barbarous People fell into Christendom, and put it all into flames and confusion. After this Eruption of the Northern Nations, Mahometanismrose in the East; and swarms of Saracens, like armies of Locusts, invaded, conquered, and planted their religion in several parts of the RomanEmpire and of the Christianized World. And can we call such times the Reign of Christ, or the imprisonment of Satan? In the following ages, the Turksover-run the Eastern Empire and the GreekChurch, and still hold that miserable people in slavery. Providence seems to have so ordered affairs, that the Christian World should never be without a WOE upon it, lest it should fansie it self already in those happy days of Peace and Prosperity, which are reserved for future times. Lastly, whosoever is sensible of the corruptions and persecutions of the Church of Rome, since she came to her greatness; whosoever allows her to be mystical Babylon, which must fall before the kingdom of Christ comes on; will think that kingdom duly placed by St. Johnat the end of his Prophecies, concerning the Christian Church: and that there still remains, accordingto the words of St. Paul, (Hebr. 4. 9.) a Sabbatism to the people of God.

Footnotes

344:1 Isaiahch. 11, ch. 43. ch. 49. 13, &c. ch. 66. Ezekiel, ch. 28. ch. 37. Hos. ch. 3, & ch. 14. Joel3. 18. Amos, ch. 9. Obad. ver. 17, &c. Mich. ch. 4. ch. 5. Zeph. 3. 14, &c. Haggai, ch. 2. Zac. 2. 10, &c. & ch. 9. 9, &c. & ch. 14. Mala. ch. 3. ch. 4.

THE SACRED THEORY OF THE EARTH

by Thomas Burnet

THE FOURTH BOOK

Concerning theNEW HEAVENS and NEW EARTH, AND Concerning theCONSUMMATION of all Things

CHAPTER IV

The evicence of a Millennium, or of a blessed Age to come, from Scripture. A view of the Apocalypse, and of the Prophecies of Daniel, in reference to this Kingdom of Christ and of his Saints.

WE have given fair presumptions, if not evicences, in the precedent Chapter, That the Sons of the first Resurrection will be the persons that shall inhabit the New Earth, or the World to come. But to make that evicence compleat and unexceptionable, I told you it would be necessary to make a larger compass in our discourse, and to examine what is meant by That Reign with Christ a thousand years, which is promised to the Sons of the first Resurrection; by St. Johnin the Apocalypse; and in other places of Scripture is usually called the Kingdom of Christ, and the reign of the Saints. And by Ecclesiastical Authors, in imitation of St. John, it is commonly styled the Millennium. We shall indifferently use any of these words or phrases; and examine, First, the truth of the Notion and Opinion; whether in Scripture there be such an happy state promised to the Saints, under the conduct of Christ. And then we will proceed to examine the nature, characters, place and time of it. And I am in hopes when these things are duly discussed and stated, you will be satisfied that we have found out the true Inhabitants of the New Heavens and New Earth: and the true mystery of that state which is called the Millennium, or the Reign of Christ and of his Saints.

We begin with St. John; whose words, in the twentieth chapter of the Apocalypse, are express, both as to the first Resurrection, and as to the reign of those Saints, that rise, with Christ, for a thousand years. Satan in the mean time being bound, or disabled from doing mischief and seducing mankind, The words of the Prophet are these: And I saw an Angel come down from heaven, having the key of the bottom-less 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 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 worshipped the beast, neither his image, neither had received his mark upon their fore-heads, 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 finished. This is the first Resurrection. Blessed and holy is he that hath part in the first Resurrection: on such the second death hath no power, but they shall be priests of God, and of Christ, and shall reign with him a thousand years. These words do fully express a Resurrection, and a reign with Christ a thousand years. As for that particular space of time, of a thousand years, it is not much material to our present purpose: but the Resurrection here spoken of, and the reign with Christ, make the substance of the controversie, and in effect Evidence all that we enquire after at present. This Resurrection, you see, is called the First Resurrection, by way of distinction from the second and general Resurrection; which is also taken notice of, and placed a thousand years after the first. And both this first Resurrection and the reign of Christ, seem to be appropriated to the Martyrs in this place. For the Prophet says, The Souls of those that were beheaded for the witness of Jesus,&c. They lived and reigned with Christ a thousand years. From which words, if you please, we will raise this Doctrine: That, Those that have suffered for the sake of Christ and a good Conscience, shall be raised from the dead a thousand years before the general Resurrection, and reign with Christ, in an happy state. This Proposition seems to be plainly included in the words of St. John, and to be the intended sence of this Vision; but you must have patience a little as to your enquiry into particulars, till, in the progress of our discourse, we have brought all the parts of this conclusion into a fuller light.

In the mean time, there is but one way, that I know of, to evade the force of these words, and of the conclusion drawn from them; and that is, by supposing that the First Resurrectionhere mentioned, is not to be understood in a literal sense, but is Allegorical and mystical; signifying only a Resurrection from sin to a Spiritual Life. As we are said to be dead in sin, and to be risen with Christ, by Faith and Regeneration. This is a manner of Speech which St. Pauldoes sometimes use: as Ephes. 2. 6. and 5. 14. and Col. 3. 1. But how can this be applyed to the present case? Were the Martyrs dead in sin? ’Tis they that are here raised from the dead. Or, after they were beheaded for the witness of Jesus, naturally dead and laid in their graves, were they then regenerate by Faith? There is no congruity in allegories so applyed. Besides, why should they be said to be regenerate a thousand years before the day of Judgment: Or, to reign with Christ, after this Spiritual Resurrection, such a limited time, a thousand years? why not to Eternity? For in this allegorical sence of risingand reigning, they will reign with him for everlasting. Then, after a thousand years must all the wicked be regenerate, and rise into a Spiritual Life? ’Tis said here, The rest of the Dead lived not again, until the thousand years were finished. That implyes, that at the end of these thousand years, the rest of the dead did live again; which, according to the Allegory must be, that, after a thousand years, all the wicked will be regenerate, and raised into a Spiritual Life. These absurdities arise upon an allegorical exposition of this Resurrection, if applyed to single Persons.

But Dr. Hammond, a Learned and worthy Divine, (but one that loves to contract and cramp the sence of Prophecies) making this first Resurrection allegorical, applies it not to single Persons, but to the state of the Church in general; The Christian Church, he says, shall have a Resurrection for a thousand years: that is, shall rise out of Persecution, be in a prosperous condition, and an undisturbed profession of the true Religion, for so long a time. But this agrees with the Prophecy as little as the former; If it be a state of the Church in general, and of the Church then in being, why is this Resurrection applyed to the Martyrs? why are they said to rise? seeing the state they lived in, was a troublesome state of the Church, and it would be no happiness to have that revived again. Then as to the Time of this Resurrection of the Church, where will you fix it? The Prophet Danielplaces this Reign of Christ, at, or after the dissolution of the fourth Monarchy: and St. Johnplaces it a thousand years before the last Day of Judgment: How will you adjust the Allegorical Resurrection of the Church to these limits? Or if, in point of time, you was free, as to Prophecy; yet how would you adjust it to History? Where will you take these thousand years of happiness and prosperity to the Church? These Authors suppose them past, and therefore must begin them either from the first times of the Gospel, or from the time of Constantine. Under the first Ages of the Gospel, were, you know, the great Persecutions by the HeathenEmperours: Could those be called the Reign of Christ and of his Saints? Was Sathan then bound? or was this Epocha but a thousand years before the Day of Judgment? And if you begin this Resurrection of the Church from the days of Constantine, when the Empire became Christian, how will you reckon a thousand years from that time, for the continuance of the Church in peaceand purity? for the reign of Christ and of his Saints must necessarily imply both those Characters. Besides, who are the rest of the Dead, that lived after the expiration of those thousand years, if they begun at Constantine? And why is not the second Resurrection and the Day of Judgment yet come? Lastly, you ought to be tender of interpreting the first Resurrection in an Allegorical sence, lest you expose the second Resurrection to be made an Allegory also.

To conclude, the words of the Text are plain and express for a literal Resurrection, as to the first, as well as the second; and there is no Allegorical interpretation that I know of, that will hold through all the particulars of the Text, consistently with it self and with History. And when we shall have Evidenced this future Kingdom of Christ from other places of the Apocalypse, and of Holy Writ, you will the more easily admit the literal sence of this place: Which, you know, according to the received rule of Interpreters, is never to be quitted or forsaken, without necessity. But when I speak of confirming this Doctrine from other passages of Scripture, I do not mean as to that definite time of a thousand years, for that is no where else mentioned in the Apocalypse or in Scripture, that I know of; and seems to be mentioned here, in this close of all things, to mind us of that type that was proposed in the beginning of all things, Of Six days and a Sabbath. Whereof each Day comprehends a thousand years, and the Sabbath, which is the Millennial state, hath its thousand. According to the known Prophecy of Elias, which, as I told you before, was not onely received amongst the Jews, but also owned by very many of the Christian Fathers.

To proceed therefore to other parts of St. John's Prophecies, that set forth this Kingdom of Christ. The Vision of the Seven Trumpetsis one of the most remarkable in the Apocalypse; and the seventh Trumpet, which, plainly reaches to the end of the World, and the Resurrection of the Dead, opens the Scene to the Millennium. Hear the sound of it. 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 for ever and ever. And the four and twenty Elders, which sat before God on their Seats, fell upon their faces, and worshiped God: Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power and hast reigned. And the Nations were angry, and thy wrath is come, and the time of the Dead, that they should be judged, and that thou shouldest give reward unto thy servants the Prophets, and to the Saints, and them that fear thy Name, small and great, and shouldest destroy them that destroy the Earth, &c. This is manifestly the kingdom of Christ: and with this is joyned the Resurrection of the Dead, and the rewarding of the suffering Prophets and Saints; as in the twentieth Chapter. This is that mystery of God that was to he finished in the days of the voice of the seventh Angel: as is said in the 20th. Chap. ver. 7. As he hath declared to his servants the Prophets. Namely, the mystery of this kingdom, which was foretold by the Prophets of the Old Testament: and more especially by Daniel, as we shall see hereafter.

The new Jerusalem, (as it is set down, Apoc. 21. 2, 3, 4, 5, 6, 7.) is another instance or image of this kingdom of Christ. And the Palm-bearing Company, Chap. 7. 9, &c. are some of the Martyrs that shall enjoy it. They are plainly described there as Christian Martyrs; (ver. 14.) And their reward, or the state of happiness they are to enjoy, (ver. 15, 16, 17.) is the same with that of the In-habitants of the new Jerusalem: Ch. 21. 2, 3, 4, &c. as, upon comparing those two places, will easily appear. Furthermore, at the opening of the Seals, Chap. 5. which is another principal Vision, and reaches to the end of the World, there is a prospect given us of this kingdom of Christ, and of that reward of his Saints. For when they sing the new Song to the Lamb, (ver. 9, 10.) they say, Thou art worthy to take the Book, and to open the Seals thereof: For thou wast slain and hast redeemed us to God, by thy bloud. And hast made us unto our God Kings and Priests: and we shall reign on the Earth. This must be the same state, and the same thousand-years-Reign mentioned in the 20thChapter. Where ’tis said, (ver. 6.) the partakers of it shall be Priests of God and of Christ, and shall reign with him a thousand years.

Another completory Vision, that extends it self to the end of the World, is that of the seven Vials, Ch. 15, & 16. And as at the opening of the Seals, so at the pouring out of the Vials, a triumphal Song is sung, and ’tis called the Song of Moses and of the Lamb. ’Tis plainly a Song of thanksgiving for a Deliverance: but I do not look upon this deliverance as already wrought, before the pouring out of Vials, though it be placed before them: as often the grand design and issue of a Vision is placed at the beginning. It is wrought by the Vials themselves, and by their effusion, and therefore upon the pouring out of the last Vial, The voice came out of the Temple of Heaven, from the Throne, saying, Consummatum est: It is done. Now the Deliverance is wrought, now the work is at an end: or, The mystery of God is finished, as the phrase was before, concerning the 7thTrumpet: Ch. 10. 7. You see therefore this terminates upon the same time, and consequently upon the same state, of the Millennium. And that they are the same Persons that triumph here, and reign there, Ch. 20. You may see by the same Characters given to both of them. Here, those that triumph, are said to have gotten the victoryover the Beast, and over his Image, and over his mark, and over the number of his name. And there, Those that reign with Christ, are said to be those that had not worshipped the Beast, neither his Image, neither had received his mark upon their foreheads, or in their hands. These are the same Persons therefore, triumphing over the same Enemies, and enjoying the same reward.

And you shall seldom find any Doxologyor Hallelujahin the Apocalypse, but ’tis in prospect of the kingdom of Christ, and the Millennialstate. That is still the burthen of the Sacred Song: The complement of every grand Vision, and the life and strength of the whole Systeme of Prophecies in that Book. Even those Halleluja'sthat are sung at the destruction of Babylon, in the 19th. Chapter, are raised upon the view of the succeeding state, the Reign of Christ. For the Text says, And I heard as it were a voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunders, saying, Hallelujah. FOR THE LORD GOD OMNIPOTENT REIGNETH. Let us be glad and rejoyce and give honour to him: FOR THE MARRIAGE OF THE LAMB IS COME, AND HIS WIFE HATH MADE HER SELF READY. This appears plainly to be the New Jerusalem, if you consult the 21. ch. ver. 2. And I John saw the Holy City, New Jerusalem, coining down from God out of Heaven, PREPARED AS A BRIDE ADORNED FOR HER HUSBAND. ’Tis, no doubt, the same Bride and Bridegroom, in both places; the same marriage or preparations for marriage; which are compleated in the Millennial bliss, in the kingdom of Christ and of his Saints.

I must still beg your patience a little longer, in pursuing this argument throughout the Apocalypse. As towards the latter end of St. John's Revelation this Kingdom of Christ shines out in a more full glory, so there are the dawnings of it in the very beginning and entrance into his Prophecies. As at the beginning of a Poem, we have commonly in a few words the design of the Work, in like manner St. John makes this Preface to his Prophecies, From Jesus Christ, who is the faithful witness, the first begotten of the dead, and the Prince of the Kings of the Earth: unto him that loved us, and washed us from our sins in his own bloud: And hath made us Kings and Priests unto God and his Father; to him be glory and dominion for ever and ever, Amen. Behold, he cometh in the clouds, &c. In this Prologue the grand argument is pointed at, and that happy Catastrophe and last Scene which is to crown the Work: The Reign of Christ and of his Saints at his second coming. He hath made us Kings and Priests unto God: This is always the Characteristick of those that are to enjoy the Millennial happiness; as you may see at the opening of the Seals, chap. 5. 10. and in the Sons of the First Resurrection, ch. 20. 6. And this being joyned to the coming of our Saviour, puts it still more out of doubt. That expression also, of being washt from our sins in his bloud, is repeated again both at the opening of the Seals, ch. 5. 9. and in the Palm-bearingCompany, ch. 7. 14. both which places we have cited before as referring to the Millennial State.

Give me leave to add further, that as in this general Preface, so also in the Introductory visions of the Seven Churches, there are, covertly or expresly, in the conclusion of each, glances upon the Millennium. As in the first to Ephesus, the Prophet concludes, He that hath an ear, let him hear, what the Spirit says to the Churches: TO HIM THAT OVERCOMETH WILL I GIVE TO EAT OF THE TREE OF LIFE, WHICH IS IN THE MIDST OF THE PARADISE OF GOD. This is the Millennial happiness which is promised to the Conquerour; as we noted before concerning that phrase. In like manner in the second to Smyrna, He concludes: He that overcometh, shall not be hurt of the second death. This implyes, he shall be partaker of the first Resurrection, for that's the thing understood; as you may see plainly by their being joyned in the 20thch. ver. 6. Blessed and holy is he that hath part in the first Resurrection: on such the second death hath no power: but they shall be Priests of God and of Christ, and shall reign with him a thousand years. In the 3dto Pergamus, the promise is, to eat of the hidden Manna, to have a white stone, and a new name written in it. But seeing the Prophet adds, which no man knoweth saving he that receiveth it, we will not presume to interpret that new state, whatsoever it is. In Thyatira, the reward is, To have power over the nations, and to have the Morning Star. Which is to reign with Christ, who is the morning Star, in his Millennial Empire: both these phrases being used in that sence in the close of this Book. In Sardisthe promise is, To be clothed in white raiment, and not to be blotted out of the Book of Life. And you see afterwards the Palm-bearingCompany are clothed in white robes; and those that are admitted into the New Jerusalem, are such as are written in the Lamb's book of life, ch. 21. 27. Then as to Philadelphia, the reward promised there does openly mark the Millennial state, by the City of God, New Jerusalem which cometh down out of heaven from God: compared with chap. 21. 2. Lastly, to the Church of Laodiceais said, To him that overcometh will I grant to sit with me in my Throne. And that is the usual phrase to express the dignity of those that reign with Christ, in his Millennial kingdom: as you may see, Apoc. 20. 4. Matt. 19. 28. Dan. 7. 9, 13, 14. So all these promises to the Churches aim at one and the same thing, and terminate upon the same point; ’Tis the same re-ward expressed in different ways; and seeing ’tis still fixt upon a victory, and appropriated to those that overcome, it does the more easily carry our thoughts to the Millennium, which is the proper reward of Victors, that is, of Martyrs and Confessors.

Thus you see how this notion and mystery of the Millennial kingdom of Christ, does both begin and end the Apocalypse, and run thorough all its parts: As the Soul of that Body of Prophecies: A Spirit or ferment that actuates the whole mass. And if we could thoroughly understand that illustrious Scene at the opening of this Apocalyptical Theatre in the 4thand 5thchap. I do not doubt but we should find it a Representation of the Majesty of our Saviour in the Glory of his future Kingdom. But I dare not venture upon the explication of it, there are so many things of difficult and dubious interpretation, coucht under those Schemes. Wherefore having made these observations upon the Prophecies of St. John, we will now add to them some reflections upon the Prophecies of Daniel. That by the agreement and concurrence of these two great Witnesses, the Conclusion we pretend to Evidence, may be fully established.

In the Prophecies of Danielthere are two grand Visions, that of the Statueor Image, chap. 2. and that of the four Beasts, chap. 7. And both these Visions terminate upon the Millennium, or the Kingdom of Christ. In the Vision of the Statue, representing to us the four great Monarchies of the World successively, (whereof, by the general consent of Interpreters, The Romanis the fourth and last) after the dissolution of the last of them, a fifth Monarchy, the Kingdom of Christ, is openly introduced, in these words: And in the days of these kingdoms, shall the God of heaven set up a kingdom, which shall never be destroyed, and the kingdom shall not be left to other people, but it shall break in pieces, and consume all those kingdoms, and it shall stand for ever. This may be verified, in some measure, by the first coming of our Saviour in the days of the 4thkingdom; when his Religion from small beginnings, in a short time overspread the greatest part of the known World. As the stone cut out without hands, became a great mountain and filled the whole Earth. But the full and final accomplishment of this Prophecy cannot be till the second coming of our Saviour. For not till then, will he break in pieces and consume all those kingdoms; and that in such a manner, that they shall become like the chaff of the Summer threshing floor, carried away by the wind: so as no place shall be found for them. This, I say, will not be done, nor an everlasting Kingdom erected in their place, over all the Nations of the Earth, till his Second Coming, and his Millennial Reign.

But this Reign is declared more expresly, in the Vision of the four Beasts, chap. 7. For after the destruction of the fourth Beast, the Prophet says, I saw in the night, Visions, and behold one like the Son of man, came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him: And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages should serve him: His dominion is an everlasting dominion, which shall not pass away: and his kingdom that which shall not be destroyed. Accordingly he says, ver. 21, 22. The last Beast and the little Horn made war against the Saints, until the Ancient of days came, and judgment was given to the Saints of the most High; and the time came that the Saints possessed the kingdom. And lastly, in pursuit still of the same argument, he concludes to the same effect in fuller words, ver. 26, 27. But the Judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end. 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.

Here is the end of the matter:says the Prophet. Here is the upshot and result of all. Here terminate both the Prophecies of Danieland St. John: and all the affairs of the Terrestrial World. Danielbrings in, this kingdom of Christ, in the conclusion of two or three Visions; but St. Johnhath interwoven it every where with his Prophecies, from first to last. And you may as well open a Lock without a Key, as interpret the Apocalypse without the Millennium. But after these two great Witnesses, the one for the old Testament, the other for the new, we must look into the rest of the Sacred Writers; for tho’ every single Author there, is an Oracle, yet the concurrence of Oracles is still a further demonstration, and takes away all remains of doubt or incredulity.

THE SACRED THEORY OF THE EARTH

by Thomas Burnet

THE FOURTH BOOK

Concerning theNEW HEAVENS and NEW EARTH, AND Concerning theCONSUMMATION of all Things

CHAPTER III

Concerning the Inhabitants of the New Earth. That Natural Reason cannot determine this point. That according to Scripture; The Sons of the first Resurrection, or the Heirs of the Millennium, are to be the Inhabitants of the New Earth. The Testimony of the Philosophers, and of the Christian Fathers, for the Renovation of the World. The first Proposition laid down.

THUS we have setled the true notion, according to Reason and Scripture, of the New Heavensand New Earth. But where are the Inhabitants, you’l say? You have taken the pains to make us a New World, and now that it is made, it must stand empty. When the first World was destroyed, there were eight persons preserved, with a Set of living Creatures of every kind, as a Seminary or foundation of another World: But the Fire, it seems, is more merciless than the Water; for in this destruction of the World, it does not appear that there is one living Soul left, of any sort, upon the face of the Earth. No hopes of posterity, nor of any continuation of Mankind, in the usual way of propagation. And Fire is a barren Element, that breeds no living Creatures in it, nor hath any nourishment proper for their food or sustenance.

We are perfectly at a loss, therefore, so far as I see, for a new race of Mankind, or how to people this new-formed World. The Inhabitants, if ever there be any, must either come from Heaven, or spring from the Earth: There are but these two ways. But Natural Reasoncan determine neither of these: sees no tract to follow in these unbeaten paths, nor can advance one step further. Farewel then, dear Friend, I must take another Guide: and leave you here, as Mosesupon Mount Pisgah, only to look into that Land, which you cannot enter. I acknowledge the good service you have done, and what a faithful Companion you have been, in a long journey; from the beginning of the World to this hour, in a tract of time of six thousand years. We have traveled together through the dark regions of a First and Second Chaos: seen the World twice shipwrackt. Neither Water, nor Fire, could separate us. But now you must give place to other Guides.

Welcome, Holy Scriptures, The Oracles of God, a Light shining in darkness, a Treasury of hidden knowledge, and, where humane facultiescannot reach, a seasonable help and supply to their defects. We are now come to the utmost bounds of their dominion: They have made us a New World, but, how it shall be inhabited, they cannot tell: know nothing of the History or affairs of it. This we must learn from other Masters, inspired with the knowledge of things to come. And such Masters we know none, but the holy Prophets and Apostles. We must therefore now put our selves wholly under their conduct and instruction, and from them only receive our information concerning the moral state of the future habitable Earth.

In the first place therefore, The Prophet Isaiahtells us, as a preparation to our further enquiries, The Lord God created the Heavens, God himself that formed the Earth, He created it not in vain, he formed it to be inhabited. This is true, both of the present Earth and the Future, and of every habitable World whatsoever. For to what purpose is it made habitable, if not to be inhabited? That would be, as if a man should manure, and plough, and every way prepare his ground for seed, but never sow it. We do not build houses that they should stand empty, but look out for Tenants as fast as we can; as soon as they are made ready, and become Tenantable. But if man could do things in vain and without use or design, yet God and Nature never do any thing in vain; much less so great a work as the making of a World. Which if it were in vain, would comprehend ten thousand vanities or useless preparations in it. We may therefore in the first place, safely conclude, That the New Earth will be inhabited.

But by whom will it be inhabited?This makes the second enquiry. St. Peteranswers this question for us, and with a particular application to this very subject of the New Heavens and New Earth. They shall be inhabited, he says, by the Justor the Righteous. His words, which we cited before, are these. When he had described the Conflagration of the World, he adds, But we expect new Heavens and a new Earth, WHEREIN DWELLETH RIGHTEOUSNESS. By righteousnesshere, it is generally agreed must be understood Righteous Persons. For Righteousness cannot be without righteous Persons: It cannot hang upon Trees, or grow out of the ground; ’Tis the endowment of reasonable Creatures. And these righteous Persons are eminently such, and therefore called Righteousness in the abstract, or purely righteous without mixture of Vice.

So we have found Inhabitants for the New Earth: Persons of an high and noble Character. Like those described by St. Peter, (1 Epist. 2. 9.) A chosen generation, a royal Priesthood, an holy Nation, a peculiar People. As if into that World, as into St. John's New Jerusalem, nothing impure or unrighteous was to be admitted. These being then the happy and holy Inhabitants: The next enquiry is, Whence do they come?From what off-spring, or from what Original? We noted before, that there was no remnant of Mankind left at the Conflagration, as there was at the Deluge: nor any hopes of a Restauration that way. Shall we then imagine that these new Inhabitants are a Colony wafted over from some neighbouring World: as from the Moon, or Mercury, or some of the higher Planets. You may imagine what you please, but that seems to me not imaginary onely but impracticable; And that the Inhabitants of those Planets are Persons of so great accomplishments, is more than I know: but I am sure they are not the Persons here understood. For these must be such as inhabited this Earth before. WE look for new Heavens and new Earth, says the Apostle: Surely to have some share and interest in them; otherwise there would be no comfort in that expectation. And the Prophet Isaiahsaid before, I create new Heavens and a new Earth, and the former shall come no more into remembrance: But be YOU glad and rejoyce for ever in that which I create. The truth is, none can have so good pretensions to this spot of ground we call the Earth, as the Sons of Men, seeing they once possest it. And if it be restored again, ’tis their propriety and inheritance. But ’tis not Mankind in general that must possess this new World, but the Israel of God, according to the Prophet Isaiah; or the Just, according to St. Peter. And especially those that have suffered for the sake of their Religion. For this is that Palingenesia, as we noted before, that Renovation, or Regenerationof all things, where our Saviour says, Those, that suffer loss for his sake, shall be recompenced: Matt. 19. 28. 29.

But they must then be raised from the Dead. For all Mankind was destroyed at the Conflagration: and there is no resource for them any other way, than by a Resurrection. ’Tis true: and St. Johngives us a fair occasion to make this supposition, Thatthere will be some raised from the Dead, before the General Day of Judgment. For he plainly distinguisheth of a Firstand SecondResurrection, and makes the first to be a thousand Years before the second, and before the general Day of Judgment. Now, if there be truly and really a two-fold Resurrection, as St. Johntells us; and at a thousand Years distance from one another: It may be very rationally presumed, that Those that are raised in the first Resurrection, are those Justthat will inhabit the new Heavens and new Earth. Or whom our Saviour promised to reward in the Renovation of the World.

For otherwise, who are those Justthat shall inhabit the new Earth, and whence do they come? Or when is that Restauration which our Saviour speaks of, wherein those that suffered for the sake of the Gospel shall be rewarded? St. Johnsays, the Martyrs, at this first Resurrection, shall live again and reign with Christ. Which seems to be the reward promised by our Saviour, to those that suffered for his sake: and the same Persons in both places. And I saw the Souls of themsays St. John, that were beheaded for the witness of Jesus, and for the Word of God: and which had not worshipped the Beast, &c. and They lived and reigned with Christ a thousand years. These, I say, seem to be the same Persons to whom Christ had before promised and appropriated a particular reward. And this reward of theirs, or this Reign of theirs, is upon Earth: upon some Earth, new or old: not in Heaven. For, besides that we read nothing of their Ascension- into Heaven after their Resurrection: There are several marks that shew it must necessarily be understood of a state upon Earth. For Gogand Magogcame from the four quarters of the Earth, and besieged the Camp of the Saints, and the beloved City. That Camp and that City therefore were upon the Earth.

And fire came down from Heaven and devoured them. If it came down from Heaven, it came upon the Earth. Furthermore, those Persons that are raised from the Dead, are said to be Priests of God and of Christ, and to reign with him a thousand years. Now these must be the same Persons with the Priestsand Kings, mentioned in the Fifth Chapter: which are there said expresly to reign upon Earth, or that they should reign upon Earth. It remains therefore onely to determine, What Earththis is, where the Sons of the first Resurrectionwill live and reign. It cannot be the present Earth, in the same state, and under the same circumstances it is now. For what happiness or priviledge would that be, to be called back into a mortal life, under the necessities and inconveniences of sickly Bodies, and an incommodious World? such as the present state of mortality is, and must continue to be, till some change be made in Nature. We may be sure therefore, that a change will be made in Nature before that time, and that the state they are raised into, and the Earth they are to inhabit, will be, at least, Paradisiacal:And consequently can be no other than the new Heavensand new Earth, which we are to expect after the Conflagration.

From these Considerations, there is a great fairness to conclude, both as to the Characters of the Persons, and of the place or state, that the Sons of the first Resurrection, will be Inhabitants of the New Earth, and reign there with Christ a thousand years. But seeing this is one of the principal and peculiar Conclusions of this Discourse, and bears a great part in this last Book of the Theory of the Earth, it will deserve a more full explication, and a more ample evicence, to make it out. We must therefore take a greater compass in our discourse, and give a full account of that State which is usually called the Millennium: The Reign of the Saints a thousand years, or the Kingdom of Christ upon Earth. But before we enter upon this new Subject, give me leave to close our present Argument, about the Renovation of the World, with some Testimonies of the Ancient Philosophers, to that purpose. ’Tis plain to me, that there were amongst the Ancients several Traditions, or traditionary conclusions, which they did not raise themselves, by reason and observation, but received them from an unknown Antiquity. An instance of this is the Conflagration of the World. A Doctrine, as ancient, for any thing I know, as the World it self. At least as ancient as we have any Records. And yet none of those Ancients that tell us of it, give any argument to Evidence it. Neither is it any wonder, for they did not invent it themselves, but received it from others without evicence, by the sole authority of Tradition. In like manner the Renovation of the World, which we are now speaking of, is an ancient Doctrine: both amongst the Greeksand EasternPhilosophers: but they shew us no method how the World may be renewed, nor make any evicence of its future Renovation; For it was not a discovery which they first made, but received it, with an implicite faith, from their Masters and Ancestors. And these Traditionary Doctrines were all fore-runners of that Light that was to shine more clearly at the opening of the Christian dispensation; to give a more full account of the fate and revolutions of the Natural World, as well as of the Moral.

The Jews, ’tis well known, held the Renovationof the World, and a Sabbathafter six thousand years: according to the Prophecy that was currant amongst them, whereof we have given a larger account in the precedent Book, ch. 5. And that future state they called Olam Hava, or the World to come, 1 which is the very same with St. Paul's Habitable Earth to come, Heb. 2. 6. Neither can I easily believe, that those constitutions of Mosesthat proceed so much upon a Septenary, or the number Seven, and have no ground or reason, in the nature of the thing, for that particular number: I cannot easily believe, I say, that they are either accidental or humoursome: without design or signification. But that they are typical, or representative of some Septenarystate, that does eminently deserve and bear that Character. Moses, in the History of the Creation, makes six days work, and then a Sabbath. Then, after six years, he makes a Sabbath-year: and after a Sabbath of years a year of Jubilee, Levit. 25. All these lesser revolutions seem to me to point at the grand Revolution, the great Sabbath or jubilee, after six Millenaries, which as it answers the type in point of time, so likewise in the nature and contents of it: Being a state of Rest from all labour and trouble and servitude: a state of joy and triumph: and a state of Renovation, when things are to return to their first condition and pristine order. So much for the Jews.

The Heathen Philosophers, both Greeksand Barbarians, had the same doctrine of the Renovation of the World, currant amongst them. And that under several names and phrases; as of the Great Year, the Restauration, the Mundane periods, and such like. They supposed stated and fixed periods of time, upon expiration whereof there would always follow some great revolution of the World, and the face of Nature would be renewed. Particularly after the Conflagration, the Stoicks always supposed a new World to succeed, or another frame of Nature to be erected in the room of that which was destroyed. And they use the same words and phrases upon this occasion that Scripture useth; Chrysippuscalls it Apocatastasis, as St. Peterdoes, Act. 3. 21. Marcus Antoninusin his Meditationsseveral times calls it Palingenesia, as our Saviour does, Matt. 19. 28. And Numeniushath two Scripture-words, Resurrectionand Restitution, to express this renovation of the World. Then as to the Platonicks, that Revolution of all things hath commonly been called the Platonickyear, as if Platohad been the first author of that opinion; But that's a great mistake; he received it from the BarbarickPhilosophers, and particularly from the ÆgyptianPriests, amongst whom he lived several years, to be instructed in their learning. But I do not take Platoneither to be the first that brought this doctrine into Greece:for, besides that the Sibylls, whose antiquity we do not well know, sung this Song of old, as we see it copyed from them by Vigilin his fourth Eclogue: Pythagorastaught it before Plato: and Orpheusbefore them both. And that's as high as the Greek Philosophy reaches.

The Barbarick Philosophers were more ancient: namely the Ægyptians, Persians, Chaldeans, Indian Brackmans, and other Eastern Nations. Their Monuments indeed are in a great measure lost, yet from the remains of them which the Greekshave transcribed, and so preserved, in their writings, we see plainly they all had this doctrine of the Future Renovation. And to this day the posterity of the Brackmansin the East Indies, retain the same notion, Thatthe World will be renewed after the last Fire. You may see the citations, if you please, for all these Nations, in the LatinTreatise, ch. 5. Which I thought would be too dry and tedious to be rendered into English.

To these Testimonies of the Philosophers of all Ages, for the Future Renovation of the World, we might add the Testimonies of the Christian Fathers: Greek and Latin, ancient and modern. I will only give you a bare List of them, and refer you to the Latin Treatise for the words or the places. Amongst the Greek Fathers, Justin Martyr, Irenæus, Origen, The Fathers of the Council of Nice, Eusebius, Basil; The two Cyrills, of Jerusalemand Alexandria; The two Gregorys, Nazianzenand Nyssen; St. Chrysostom, Zacharias Mitylenensis; and of later date, Damascen, Oecumenaus, Futhymius, and others. These have all set their hands and Seals to this doctrine. Of the Latin Fathers, Tertullian, Lactantius, St. Hilary, St. Ambrose, St. Austin, St. Jerome; and many later Ecclesiastical Authors. These, with the Philosophers before mentioned, I count good authority, Sacred and prophane: which I place here as an out-guard upon Scripture, where our principal force lies. And these three united and acting in conjunction, will be sufficient to secure this first post, and to Evidence our first Proposition, which is this: That after the Conflagration of this World, there will be New Heavens and a New Earth: and that Earth will be inhabited.

Footnotes

331:1 הבא עולם, οκουμένη μέλλουσα.

THE SACRED THEORY OF THE EARTH

by Thomas Burnet

THE FOURTH BOOK

Concerning theNEW HEAVENS and NEW EARTH, AND Concerning theCONSUMMATION of all Things

CHAPTER II

The Birth of the new Heavens and the new Earth, from the second Chaos, or the remains of the old World. The form, order, and qualities of the new Earth, according to Reason and Scripture.

HAVING Evidenced from Scripture, that we are to expect New Heavens, and a New Earth, after the Conflagration; it would be some pleasure and satisfaction to see how this new Frame will arise: and what foundation there is in Nature for the accomplishment of these promises. For, tho’ the Divine Power be not bound to all the Laws of Nature, but may dispence with them when there is a necessity; yet it is an ease to us in our belief, when we see them both conspire in the same effect. And in order to this, we must consider in what posture we left the demolished World: what hopes there is of a Restauration. And we are not to be discouraged, because we see things at present wrapt up in a confused Mass: for, according to the methods of Nature and Providence, in that dark Womb usually are the seeds and rudiments of an Embryo-World.

Neither is there, possibly, so great a confusion in this Mass, as we imagine. The Heart and interiour Body of the Earth is still entire: and that part of it that is consumed by the fire, will be divided, of its own accord, into two Regions.

Fig. 1

What is dissolved and melted, being the heaviest, will descend as low as it can: and cover and enclose the kernel of the Earth round about, as a molten Sea or Abyss: according as is explained and set down in the precedent Book. But what is more light and volatile, will float in the Air: as fumes, Smoak, exhalations, vapours of Water, and whatsoever terrestrial parts can be elevated and supported by the strength of fire. These all mingled together, of different sizes, figures, and motions, will constitute an opake Cloud, or thick region of darkness round the Earth: So as the Globe of the Earth, with its Atmosphere, after the Conflagration is finished, will stand in the form represented in this Scheme.

Now as to the lower of these two regions, the region of melted matter, A. A. we shall have little occasion to take notice of it: seeing it will contribute nothing to the formation of the new World. But the upper region, or all above that Orb of fire, is the true draught of a Chaos: or a mixture and confusion of all the Elements, without order or distinction. Here are particles of Earth, and of Air, and of Water, all promiscuously jumbled together, by the force and agitation of the fire. But when that force ceases, and every one is left to its own inclination, they will, according to their different degrees of gravity, separate and sort themselves after this manner. First, the heaviest and grossest parts of the Earth will subside; then the watery parts will follow; then a lighter sort of Earth; which will stop and rest upon the Surface of the Water, and compose there a thin film or membrane; this membrane or tender Orb is the first rudiment or foundation of a new habitable Earth. For according as terrestrial parts fall upon it, from all the regions and heighths of the Atmosphere, or of the Chaos, this Orb will grow more firm, strong, and immoveable: able to support it self and Inhabitants too. And having in it all the Principles of a fruitful Soil, whether for the production of Plants or of Animals, it will want no property or character of an habitable Earth. And particularly, will become such an Earth, and of such a form, as the first Paradisiacal Earth was. Which hath been fully described in the first and second Books of this Theory.

There is no occasion of examining more accurately the formation of this Second Earth, seeing it is so much the same with that of the First; which is set down fully and distinctly in the 5thChapter of the first Book of this Theory. Nature here repeats the same work, and in the same method; onely the materials are now a little more refined and purged by the fire. They both rise out of a Chaos, and That, in effect, the same in both cases; For though in forming the first Earth, I supposed the Chaos or confused Mass to reach down to the Center, I did that onely for the ease of our imagination; that so the whole Mass might appear more simple and uniform. But in reality, that Chaos had a solid kernel of Earth within, as this hath; and that matter which fluctuated above in the regions of the Air, was the true Chaos, whose parts, when they came to a separation, made the several Elements, and the form of an habitable Earth betwixt the Air and Water. This Chaos upon separation, will fall into the same form and Elements: and so in like manner create or constitute a second Paradisiacal World.

I say a ParadisiacalWorld: For it appears plainly, that this new-formed Earth must agree with that Primigenial Earth, in the two principal and fundamental properties. First, It is of an even, entire, uniform and regular Surface, without Mountains or Sea. Secondly, That it hath a straight and regular situation to the Sun, and the Axisof the Ecliptick. From the manner of its formation, it appears manifestly, that it must be of an even and regular Surface. For the Orb of liquid fire, upon which the first descent was made, being smooth and uniform every where, the matter that fell upon it would take the same form and mould. And so the second or third Region, that were superinduced, would still imitate the fashion of the first: there being no cause or occasion of any inequality. Then as to the situation of its Axis, this uniformity of figure would determine the center of its gravity to be exactly in the middle, and consequently there would be no inclination of one Pole more than another to the general center of its motion; But, upon a free libration in the liquid Air, its Axiswould lie parallel with the Axisof the Ecliptick where it moves. But these things having been deduced more fully in the second Book about Paradiseand the Primigenial Earth, they need no further explication in this place.

If Scripture had left us several distinct Characters of the New Heavens, and the New Earth, we might, by compare with those, have made a full evicence of our Hypothesis. One indeed St. Johnhath left us in very express terms, There was no Sea there, He says. His words are these: 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. This character is very particular, and you see it exactly answers to our Hypothesis: for in the new-formed Earth, the Sea is covered and inconspicuous: being an Abyss, not a Sea, and wholly lodged in the Womb of the Earth. And this one Character, being inexplicable upon any other supposition, and very different from the present Earth, makes it a strong presumption that we have hit upon the true model of the New Heavens and New Earth which St. Johnsaw.

To this sight of the New Heavens and New Earth, St. Johnimmediately subjoyns the sight of the New Jerusalem, ver. 2. as being contemporary, and in some respects the same thing. ’Tis true, the Characters of the New Jerusalemin these two last Chapters of the Apocalypse, are very hard to be understood: some of them being incompetible to a Terrestrialstate, and some of them to a Celestial; so as it seems to me very reasonable to suppose, that the New Jerusalemspoken of by St. John, is twofold: That which he saw himself, ver. 2. and that which the Angel shewed him afterwards, ver. 9. For I do not see what need there was of an Angel, and of taking him up into a great and high mountain, only to shew him that which he had seen before, at the foot of the Mountain. However we are to consider in this place the Terrestrial New Jerusalemonly, or that which is in the New Heavens and New Earth. And as St. Johnhath joyned these two together, so the Prophet Isaiah had done the same thing before; when he had promised new Heavens and a new Earth, he calls them, under another name, Jerusalem:and they both use the same character in effect, in the description of their Jerusalem. Isaiahsays, And I will rejoyce in Jerusalem, and joy in my people: and the voice of weeping shall be no more heard in her, nor the voice of crying. St. John says also in his Jerusalem, God shall dwell with them, and they shall be his people: And he shall wipe away all tears from their eyes: and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain. Now in both these Prophets, when they treat upon this subject, we find they make frequent allusions to Paradise and a Paradisiacal state; so as that may be justly taken as a Scripture-Character of the New Heavens and the New Earth. The Prophet Isaiahseems plainly to point at a Paradisiacal state, throughout that Chapter, by an universal innocency, and harmlessness of animals; and peace, plenty, health, longævity or immortality of the inhabitants. St. John also hath several allusions to Paradise, in those two Chapters where he describes the New Jerusalem. And in his discourse to the seven Churches, in one place (ch. 2. 7.) To him that overcometh is promised to eat of the tree of life, which is in the midst of the Paradise of God. And in another place (ch. 3. 12.) to him that overcomethis promised, to have the name of the New Jerusalem writ upon him. These I take to be the same thing, and the same reward of Christian Victors, The New Jerusalemor the New Heavens and New Earth, and the Paradise of God. Now this being the general Character of the New Earth, That it is Paradisiacal: and the particular Character, That it hath no Sea: and both these agreeing with our Hypothesis, as apparently deducible from those principles and that manner of its formation which we have set down: We cannot but allow, that the Holy Scriptures and the Natural Theory agree in their Testimony, as to the conditions and properties of the New Heavens and New Earth.

From what hath been said in this and the precedent Chapter, it will not be hard to interpret what St. Paulmeant by his Habitable Earth to come: 1 which is to be subjected to our Saviour and not to the Angels. In the second chapter to the Hebrews, ver. 5. he says, For unto the Angels hath he not put in subjection the WORLD TO COME:So we read it, but, according to the strictest and plainest Translation, it should be The habitable Earth to come. Now what Earth is this, where our Saviour is absolute Soveraign: and where the Government is neither Humane, nor Angelical, but peculiarly Theocratical? In the first place, this cannot be the present World or the present Earth, because the Apostle calls it Future, or the Earth to come. Nor can it be understood of the days of the Gospel: seeing the Apostle acknowledges, ver. 8. that this subjection, whereof he speaks, is not yet made. And seeing Antichrist will not finally be destroyed till the appearance of our Saviour, (2 Thess. 2. 8.) nor Satan bound, while Antichrist is in power: during the reign of these two, (who are the Rulers of the darkness of the World) our Saviour cannot properly be said to begin his reign here. ’Tis true, He exercises his Providence over his Church, and secures it from being destroy'd: He can, by a power paramount, stop the rage either of Satan or Antichrist; Hitherto shall you go and no further. As sometimes when he was upon Earth, he exerted a Divine Power, which yet did not destroy his state of Humiliation; so he interposes now when he thinks fit, but he does not finally take the power out of the hands of his Enemies, nor out of the hands of the Kings of the Earth. The Kingdom is not delivered up to him, and all dominion, and power; that all Tongues and Nations should serve him. For St. Paul can mean no less in this place than that Kingdom in Daniel:Seeing he calls it putting all things in subjection under his feet, and says that it is not yet done. Upon this account also, as well as others, our Saviour might truly say to Pilate(Joh. 18. 36.) my kingdom is not of this World. And to his Disciples, The Son of man came not to be ministred unto, but to minister, Matt. 20. 28. When he comes to receive his Kingdom, he comes in the clouds of Heaven (Dan. 7. 13, 14.) not in the womb of a Virgin. He comes with the equipage of a King and Conqueror; with thousands and ten thousands of Angels: not in the form of a Servant, or of a weak Infant; as he did at his first coming.

Neither can this World to come, or this Earth to come, be understood of the Kingdom of Heaven. For the Greek word will not bear that sence, nor is it ever used in Scripture for Heaven, Besides, the Kingdom of Heaven, when spoken of as future, is not properly till the last resurrection and final judgment. Whereas This World to come, which our Saviour is to govern, must be before that time, and will then expire. For all his Government, as to this World, expires at the day of Judgment, andhe will then deliver up the kingdom into the hands of his father: that he may be all in all. Having reigned first himself, and put down all rule and all authority and power. So that St. Paul, in these two places of his Epistles, refers plainly to the same time and the same reign of Christ: which must be in a future World, and before the day of Judgment: and therefore according to our deductions, in the New Heavens and the New Earth.

Footnotes

326:1 Τν οκουμένην τ μέλλουσαν πατρ το μέλλονος ινος Isa. 9. 6.