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on Magog, and among them that dwell carelessly in the illes, and they shall know that I am the Lord." St. John says, Rev. xx.-9. “And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city : and fire came down from God out of heaven and devoured them."

Our Saviour informs us, that moral corruption and depravity of manners shall be so great, and so universal, when he hhall come again, as to make it necessary to burn the world in order to purify it. Matt. xxiv. 37, 38, 39. “As the days of Noah were, so shall also the coming of the Son of man be. For as in the days that were before the flood, they were eating, and drinking, marrying, and giving in marriage, until the day that Noah entered into the ark, and knew not, until the flood came, and took them all away: So Thall also the coming of the Son of man be.” And again, describing the universal degeneracy of mankind, Christ says, Luke xviii. 8. “Nevertheless, when the Son of man cometh, shall he find faith on the earth ?” And St. Paul, 2 Thel. 1. 8. 9. says Christ shall come, "in flaming fire, tako ing vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ: who shall be punished with everlasting defraction from the presence of the Lord, and from the glory of his power.”

Now, according to the supposition we are combating, Christ will come immediately on the expiration

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of the Millennium. Is it not, then, incredible that fuch üniversal corruption should overspread the

world ?

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* Place this millennial flate after the general refuta rection and judgment, and let it be the same term that fåtan will be restrained; and all these difficulties vanish, and we may very easily account for the rise of Gog and Magog, and every thing appears naturat and rational. St. John says, Chap. xx. 14, 15. “And death and bell were cast into the lake of fire. And whosoever was not found written in the book of life was cast into the lake of fire.”

These multitudes of the human race, who will be condemned in the general judgment, and cast into the Take of fire, and confined to that disagreeable part of the earth which God will assign them, with the devil and false prophet ; may easily be supposed, when restraine is taken off, to be prepared for any attempt, especially when abetted and excited by fatan.

Thus it appears rational, and agreeable to the analogy of scripture, that the Millennium will commence immediately after the general judgment, will continue whilst fatan is confined, and be a happy. reign with Christ."

4. What are we to understand by the expression, tbe rest of the dead lived not till the thousand years were finished,?'

By tbe rest of the dead, we are to understand all the rest of mankind, who were not described in the

foregoing

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foregoing verse. All, except inartyrs and those whose names were written in the lamb's book of life are included in the terms, the rest of ibe dead. And, by their not living, till the thousand years, were fin. ished, is meant, their not living such a life as faints and martyrs lived ; a happy reign with Christ..

Thus representing one part of mankind as enjoy. ing happy life with Christ, whilst the other part, though raised from the dead at the same time, are in a state of suffering ; is perfectly agreeable to the whole current of New Testament scriptures. Matt. iii, 12. “Whose fan is in his hand, and he will thoroughly purge his flour, and gather bis wheat into the garners but he will burn up the chaff with unquenchable fire.” That mixture of wheat and chạff, of, faints and linners in the present state of Christ's church, will not continue always; for the time is coming when a clear and decided separation thall be made. This is moft explicitly declared by our Saviour, in the parable of the wheat and cares, Matt. xiii. 24-30. “Another parable put he forth unto them, saying, the kingdom of heaven is . Jikened unto a man which lowed good seed in his field : But, while men flept, his enemy came and lowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tare: also. So the servants of the householder came, and said unto him, Sir, didst not thou fow good leed in thy field ? from whence then hath it tares ? He faid unto them, an enemy haih done this. The

fervarits

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fervants said unto him ; Wilt thou then that we go and gather them up ? But he said, Nay; left, while ye.; gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest : ana in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles, to burn them: but gather the wheat into my barn.” Afterwards, Jesus gratified his disciples with the explanation of this parable.--"The good seed are the children of the kingdom, but the tares are the children of the wicked one ; the enemy that fowed them is the devils the harvest is the end of the world, and the reapers are the angels. As; therefore, the tares are gathered and burned in the fire, so shall it be in the end of the world. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity, and shall cast them into a furnace of fire; there shall be wailing and gnashing of teeth. Then shall the righteous shine forth in the kingdom of their Father."

These are the same ideas with those of St. John. The wicked are cast into a furnace of fire accord. ing to our Saviour : they are caft into a lake of fire according to St. John. Our Saviour says, " the righteous fhall shine forth like the sun in the kingdom of their Father ;". St. John says, " they lived and reigned with Christ.” In the most express representation our Saviour hath given us of the gen. eral judgment, we find that, at the same time that

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the righteous are approved and rewarded; the wicked are condemned and are punished; Matt. XXV. Then shall the king say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world Then shall be fay also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." --And we find these sentences immediately put in execution. “ And these fhall go away into everlasting punishment: but the righteous into life eternal.”-If we are right in the interpretation of the expression of St. John, “ But the reft of the dead lived not again until the thousand years were finished,”' as I think we are; here is a plain intimation that they may live in the same manner with the righteous, or at least, that some of them may, after the thousand years Mall be finished.

5. What is meant by the first refurretion ? What we have seen under the 4th inquiry, leads us to suppose that the righteous and wicked are both raised together ; both stand together on the fcene of the general judgment; both hear the sentence of the judge at nearly the lame time ; and that both refe ceive the execution of it together; the one going into everlasting punishment, and the other into life sternal. But, if there could be any doubt whether the righteous and the wicked will be raised at the

fame time, our Saviour bath removed it. John v. · 28, 29. “The hour is coming, in the which all that

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