Chapter XXIV.—Christ’s Millennial and Heavenly Glory in Company with His Saints.

Yes, certainly,1114    Immo. you say, I do hope from Him that which amounts in itself to a proof of the diversity (of Christs), God’s kingdom in an everlasting and heavenly possession. Besides, your Christ promises to the Jews their primitive condition, with the recovery of their country; and after this life’s course is over, repose in Hades1115    Apud inferos. in Abraham’s bosom. Oh, most excellent God, when He restores in amnesty1116    Placatus. what He took away in wrath! Oh, what a God is yours, who both wounds and heals, creates evil and makes peace! Oh, what a God, that is merciful even down to Hades! I shall have something to say about Abraham’s bosom in the proper place.1117    See below, in book iv. chap. iv. As for the restoration of Judæa, however, which even the Jews themselves, induced by the names of places and countries, hope for just as it is described,1118    Ita ut describitur, i.e., in the literal sense. it would be tedious to state at length1119    Persequi. how the figurative1120    Allegorica. interpretation is spiritually applicable to Christ and His church, and to the character and fruits thereof; besides, the subject has been regularly treated1121    Digestum. in another work, which we entitle De Spe Fidelium.1122    On the Hope of the Faithful. This work, which is not extant (although its title appears in one of the oldest mss. of Tertullian, the Codex Agobardinus), is mentioned by St. Jerome in his Commentary on Ezekiel, chap. xxxvi.; in the preface to his Comment. on Isaiah, chap. xviii.; and in his notice of Papias of Hierapolis (Oehler). At present, too, it would be superfluous1123    Otiosum. for this reason, that our inquiry relates to what is promised in heaven, not on earth. But we do confess that a kingdom is promised to us upon the earth, although before heaven, only in another state of existence; inasmuch as it will be after the resurrection for a thousand years in the divinely-built city of Jerusalem,1124    [See Kaye’s important Comment. p. 345.] “let down from heaven,”1125    Rev. xxi. 2. which the apostle also calls “our mother from above;”1126    Gal. iv. 26. and, while declaring that our πολίτευμα , or citizenship, is in heaven,1127    Phil. iii. 20, “our conversation,” A.V. he predicates of it1128    Deputat. that it is really a city in heaven. This both Ezekiel had knowledge of1129    Ezek. xlviii. 30–35. and the Apostle John beheld.1130    Rev. xxi. 10–23. And the word of the new prophecy which is a part of our belief,1131    That is, the Montanist. [Regarded as conclusive; but not conclusive evidence of an accomplished lapse from Catholic Communion.] attests how it foretold that there would be for a sign a picture of this very city exhibited to view previous to its manifestation. This prophecy, indeed, has been very lately fulfilled in an expedition to the East.1132    He means that of Severus against the Parthians.  Tertullian is the only author who mentions this prodigy. For it is evident from the testimony of even heathen witnesses, that in Judæa there was suspended in the sky a city early every morning for forty days. As the day advanced, the entire figure of its walls would wane gradually,1133    Evanescente. and sometimes it would vanish instantly.1134    Et alias de proximo nullam: or “de proximo” may mean, “on a near approach.” We say that this city has been provided by God for receiving the saints on their resurrection, and refreshing them with the abundance of all really spiritual blessings, as a recompense for those which in the world we have either despised or lost; since it is both just and God-worthy that His servants should have their joy in the place where they have also suffered affliction for His name’s sake.  Of the heavenly kingdom this is the process.1135    Ratio. After its thousand years are over, within which period is completed the resurrection of the saints, who rise sooner or later according to their deserts there will ensue the destruction of the world and the conflagration of all things at the judgment: we shall then be changed in a moment into the substance of angels, even by the investiture of an incorruptible nature, and so be removed to that kingdom in heaven of which we have now been treating, just as if it had not been predicted by the Creator, and as if it were proving Christ to belong to the other god and as if he were the first and sole revealer of it. But now learn that it has been, in fact, predicted by the Creator, and that even without prediction it has a claim upon our faith in respect of1136    Apud: or, “in the dispensation of the Creator.” the Creator. What appears to be probable to you, when Abraham’s seed, after the primal promise of being like the sand of the sea for multitude, is destined likewise to an equality with the stars of heaven—are not these the indications both of an earthly and a heavenly dispensation?1137    Dispositionis. When Isaac, in blessing his son Jacob, says, “God give thee of the dew of heaven, and the fatness of the earth,”1138    Gen. xxvii. 28. are there not in his words examples of both kinds of blessing? Indeed, the very form of the blessing is in this instance worthy of notice. For in relation to Jacob, who is the type of the later and more excellent people, that is to say ourselves,1139    Nostri, i.e., Christians. [Not Montanist, but Catholic.] first comes the promise of the heavenly dew, and afterwards that about the fatness of the earth. So are we first invited to heavenly blessings when we are separated from the world, and afterwards we thus find ourselves in the way of obtaining also earthly blessings. And your own gospel likewise has it in this wise: “Seek ye first the kingdom of God, and these things shall be added unto you.”1140    Luke xii. 31. But to Esau the blessing promised is an earthly one, which he supplements with a heavenly, after the fatness of the earth, saying, “Thy dwelling shall be also of the dew of heaven.”1141    Gen. xxvii. 39. For the dispensation of the Jews (who were in Esau, the prior of the sons in birth, but the later in affection1142    Judæorum enim dispositio in Esau priorum natu et posteriorum affectu filiorum. This is the original of a difficult passage, in which Tertullian, who has taken Jacob as a type of the later, the Christian church, seems to make Esau the symbol of the former, the Jewish church, which, although prior in time, was later in allegiance to the full truth of God.) at first was imbued with earthly blessings through the law, and afterwards brought round to heavenly ones through the gospel by faith. When Jacob sees in his dream the steps of a ladder set upon the earth, and reaching to heaven, with angels ascending and descending thereon, and the Lord standing above, we shall without hesitation venture to suppose,1143    Temere, si forte, interpretabimur. that by this ladder the Lord has in judgment appointed that the way to heaven is shown to men, whereby some may attain to it, and others fall therefrom. For why, as soon as he awoke out of his sleep, and shook through a dread of the spot, does he fall to an interpretation of his dream? He exclaims, “How terrible is this place!” And then adds, “This is none other than the house of God; this is the gate of heaven!”1144    Gen. xxviii. 12–17. For he had seen Christ the Lord, the temple of God, and also the gate by whom heaven is entered. Now surely he would not have mentioned the gate of heaven, if heaven is not entered in the dispensation of the1145    Apud. Creator. But there is now a gate provided by Christ, which admits and conducts to glory. Of this Amos says: “He buildeth His ascensions into heaven;”1146    Amos ix. 6. certainly not for Himself alone, but for His people also, who will be with Him. “And Thou shalt bind them about Thee,” says he, “like the adornment of a bride.”1147    Isa. xlix. 18. Accordingly the Spirit, admiring such as soar up to the celestial realms by these ascensions, says, “They fly, as if they were kites; they fly as clouds, and as young doves, unto me”1148    Isa. lx. 8.—that is, simply like a dove.1149    In allusion to the dove as the symbol of the Spirit, see Matt. iii. 16. For we shall, according to the apostle, be caught up into the clouds to meet the Lord (even the Son of man, who shall come in the clouds, according to Daniel1150    Dan. vii. 13.) and so shall we ever be with the Lord,1151    1 Thess. iv. 17. so long as He remains both on the earth and in heaven, who, against such as are thankless for both one promise and the other, calls the elements themselves to witness: “Hear, O heaven, and give ear, O earth.”1152    Isa. i. 2. Now, for my own part indeed, even though Scripture held out no hand of heavenly hope to me (as, in fact, it so often does), I should still possess a sufficient presumption1153    Præjudicium. of even this promise, in my present enjoyment of the earthly gift; and I should look out for something also of the heavenly, from Him who is the God of heaven as well as of earth. I should thus believe that the Christ who promises the higher blessings is (the Son) of Him who had also promised the lower ones; who had, moreover, afforded proofs of greater gifts by smaller ones; who had reserved for His Christ alone this revelation1154    Præconium. of a (perhaps1155    Si forte.) unheard of kingdom, so that, while the earthly glory was announced by His servants, the heavenly might have God Himself for its messenger. You, however, argue for another Christ, from the very circumstance that He proclaims a new kingdom. You ought first to bring forward some example of His beneficence,1156    Indulgentiæ. that I may have no good reason for doubting the credibility of the great promise, which you say ought to be hoped for; nay, it is before all things necessary that you should prove that a heaven belongs to Him, whom you declare to be a promiser of heavenly things. As it is, you invite us to dinner, but do not point out your house; you assert a kingdom, but show us no royal state.1157    Regiam: perhaps “capital” or “palace.” Can it be that your Christ promises a kingdom of heaven, without having a heaven; as He displayed Himself man, without having flesh? O what a phantom from first to last!1158    Omne. O hollow pretence of a mighty promise!

CAPUT XXIV.

Imo, inquis, spero ab illo quod et ipsum faciat ad testimonium diversitatis regnum Dei aeternae et coelestis 0355B possessionis. Caeterum, vester Christus pristimum statum Judaeis pollicetur, ex restitutione terrae, et post decursum vitae, apud inferos in sinu Abrahae refrigerium. Deum optimum! si reddit placatus, quod et abstulerat iratus. O Deum tuum qui et caedit et sanat, condit mala et facit pacem! O Deum etiam ad inferos usque misericordem! Sed de sinu Abrahae suo tempore. De restitutione vero Judaeae, quam et ipsi Judaei, ita ut describitur, sperant, locorum et regionum nominibus inducti, quomodo allegorica interpretatio in Christum et in Ecclesiam, et habitum et fructum ejus spiritaliter competat, et longum est persequi, et in alio opere digestum, quod inscribimus, De spe fidelium; et in praesenti vel eo otiosum, quia non de terrena, sed de coelesti promissione sit quaestio. 0355C Nam et confitemur in terra nobis regnum repromissum; sed ante coelum, sed alio statu; utpote post resurrectionem in mille annos, in civitate divini operis Hierusalem coelo delata, quam et Apostolus matrem nostram sursum designat, et politeuma nostrum, id est, municipatum in coelis esse pronuntians, alicui utique coelesti civitati eum deputat. Hanc et 0356A Ezechiel novit (Ezech. XLVIII), et apostolus Joannes vidit (Apoc. XII), et qui apud fidem nostram est, novae prophetiae sermo testatur, ut etiam effigiem civitatis ante repraesentationem ejus conspectu futuram in signum praedicarit. Denique proxime expunctum est orientali expeditione. Constat enim, ethnicis quoque testibus, in Judaea per dies quadraginta matutinis momentis civitatem de coelo pependisse, omni meoniorum habitu evanescente de profectu diei, et alias de proximo nullam. Hanc dicimus excipiendis resurrectione sanctis, et refovendis omnium bonorum utique spiritalium copia in compensationem eorum quae in saeculo vel despeximus, vel amisimus, a Deo prospectam. Siquidem et justum, et Deo dignum, illic quoque exultare famulos ejus, ubi 0356B sunt et afflicti in nomine ipsius. Haec ratio regni terreni, post cujus mille annos, intra quam aetatem concluditur sanctorum resurrectio, pro meritis maturius vel tardius resurgentium, tunc et mundi destructione, et judicii conflagratione commissa, demutati in atomo in angelicam substantiam, scilicet per illud incorruptelae superindumentum, transferemur in coeleste regnum, de quo nunc sic ideo retractatur, quasi non praedicato apud Creatorem, ac per hoc, alterius Dei Christum probante, a quo primo et solo sit revelatum. Disce jam hinc illud et praedicatum a Creatore, et sine praedicatione credendum apud Creatorem. Quid tibi videtur, cum Abrahae semen, post primam promissionem, qua in multitudinem arenae repromittitur, ad instar quoque stellarum destinatur; nonne 0356C et terrenae et coelestis dispositionis auspicia sunt? Cum Isaac benedicens Jacob filium suum: Det, ait (Gen. XXVII, 28), tibi Deus de rore coeli, et de opimitate terrae; nonne utriusque indulgentiae exempla sunt? Denique animadvertenda est hic etiam structura benedictionis ipsius. Nam circa Jacob, qui quidem posterioris et praelatioris populi figura est, id est nostri, 0357A prima promissio coelestis est roris; secunda, terrenae opimitatis. Nos enim primo ad coelestia invitamur, cum a saeculo avellimur, et ita postea invenimur etiam terrena consecuturi. Et evangelium vestrum quoque habet: Quaerite primum regnum Dei, et haec adjicientur vobis (Luc. XII, 31). Caeterum, ad Esau pro mittit benedictionem terrenam, et subjicit coelestem: De opimitate terrae, dicens (Gen. XXVII, 39), erit inhabitatio tua, et a rore coeli. Judaeorum enim dispositio in Esau, priorum natu et posteriorum affectu filiorum, a terrenis bonis imbuta per legem, postea ad coelestia per Evangelium credendo deducitur. Cum vero Jacob (Gen. XXVIII) somniat scalas obfirmatas in terra ad coelum, et angelos alios ascendentes, et alios descendentes, innixum desuper Dominum, temere 0357B si forte interpretabimur, scalis his iter ad coelum demonstrari, quo alii perveniant, unde alii decidant, Domini constitutum esse judicio . Cur autem ut evigilavit, et primum loci horrore concussus est, convertitur ad interpretationem somnii? Cum enim dixisset: Quam terribilis est locus iste! non est, inquit, aliud, sed aedes Dei, et haec porta coeli. Christum Dominum enim viderat, templum Dei, et portam eumdem, per quem aditur coelum. Et utique portam coeli non nominasset, si coelum non aditur apud Creatorem. Sed est et porta quae recipit, et quae perducit, strata jam a Christo; de quo Amos (Amos, IX, 6): Qui aedificat in coelum ascensum suum; utique non sibi soli, sed et suis qui cum illo erunt, et, Circumdabis enim illos tibi, inquit (Is. XLIX, 18), tanquam ornamentum 0357Csponsae. Ita per illum ascensum ad coelestia regna tendentes, miratur Spiritus dicens (Is. 0358A XXXI, 5; LX, 8): Volant velut qui sunt milvi. Ut nubes volant etvelut pulli columbarum ad me; scilicet simpliciter ut columbae. Auferemur enim in nubibus obviam Domino, secundum Apostolum (I Thess, IV, 17) (illo scilicet filio hominis veniente in nubibus, secundum Danielem (cap. VII), et ita semper cum Domino erimus, eatenus dum et in terra et in coelo qui ob utriusque promissionis ingratos, ipsa elementa etiam testatur (Is. I, 2): Audi coelum, et in aures percipe terra. Et ego quidem, etiamsi nullam spei coelestis manum mihi toties Scriptura porrigente, satis haberem hujus quoque promissionis praejudicium, quod jam terrenam gratiam teneam, exspectarem aliquid et de coelo, a Deo coeli, sicut et terrae ita crederem Christum sublimiora pollicentem, 0358B ejus esse qui et humiliora promiserat, qui experimenta majorum de parvulis fecerat, qui hoc inauditi si forte regni praeconium soli Christo reservaverat, ut per famulos quidem terrena gloria, coelestis vero per ipsum Deum annuntiaretur. At tu hinc quoque alium argumentaris Christum, quod regnum novum annuntiet. Prius est, aliquod exemplum indulgentiae proferas, ne merito dubitem de fide tantae promissionis, quam sperandam dicis, imo ante omnia est, ut quem coelestia praedicas repromittere aliquod, coelum probes ejus. At nunc vocas ad coenam, nec domum ostendis: allegas regnum, nec regiam monstras. An quia Christus tuus coeleste regnum repromittit, non habens coelum , quomodo et hominem praestitit, non habens carnem? O phantasma inane , praestigia 0358C magna etiam promissionis!