VI. Schoolmaster Cheever-Implants Premillennial Faith in Others

The educational aim of the early settlers was to instruct children and youth so that they might search the Scriptures. Indeed, as noted, Harvard was founded principally as a training school for the clergy. ^{52Wertenbaker, The First Americans, 1607-1690, p. 248.} Civil and ecclesiastical functions blended in those early times. But under the Massachusetts Charter of 1691, control of the church over the state was abolished. Consequently, school administration became a secular matter. So, with the passing of the religious sanctions for education there came a decline in educational emphasis for a time. Then the district school began to be developed, and Ezekiel Cheever’s Boston Latin School, from 1670 to 1708, was one of the best. A struggle to liberalize Harvard developed, ^{53Ibid., p. 249. During the last quarter of the century, Harvard became the battleground of the conservative and liberal groups in Massachusetts, and suffered in consequence.} and the Connecticut church leaders seized the opportunity to found the collegiate school to be known as Yale. ^{54James Truslow Adams, Provincial Society, 1690-1763, pp. 134, 135.}PFF3 159.3

EZEKIEL CHEEVER (1614-1708), American classicist, educator, and one of the founders of New Haven, Connecticut, was born in London and educated at the University of Cambridge, England. Inspired to seek a home in the New World, he came to Boston in 1638, at twenty-four, and to New Haven in 1639. Here he sought to assist in founding a new community that would be a guide and beacon to the nations. Appointed master of the public school, and teaching there until 1650, he was a man of prestige, representing the town from 1646 to 1650 in the General Court. He was also one of the pillars of the local church, serving as a deacon, and occasionally officiating as a preacher.PFF3 159.4

From 1650 to 1661, Cheever taught at Ipswich. At Charles ton (1661-69) he established a free school endowed by annual taxes. Then at Boston he was master of the Boston Latin School for thirty-eight years (1670-1708). Famous as a skillful teacher, he had governors, judges, ministers, and magistrates in their teens as pupils, and left an indelible mark upon New England.PFF3 160.1

While teaching in Boston, Cheever wrote his famous Short Introduction to the Latin Tongue, which for a century was the handbook of Latin students. By 1785 it had run through twenty editions. His leading religious work-published after his death-was Scripture Prophecies Explained, in Three Short Essays (1757), on the restitution of all things, the first resurrection, and the second advent at the beginning of the millennium. A clear premillennialist, Cheever held to the second literal advent and a literal resurrection, and shaped the views of future leaders to this end. (Title page reproduced on page 152.)PFF3 160.2

1. ADVENT HOPE WRITTEN IN LAST WILL

In common with the church of the early centuries he held to the personal reign of Christ in the grand millennial day-a day of judgment, the terrible day of the Lord. The new earth is a restoration to its state before the fall. ^{55Ezekiel Cheever, Scripture Prophecies Explained, p. 6.} Cheever’s last will, on record in, and secured from, the probate court in Boston, plainly declares that he dies-PFF3 160.3

“In hope of a blessed part in the first resurrection, and glorious king dom of Christ on earth a thousand years.” ^{56Last will and testament, Probate Court records (Boston), Liber 16, p. 466 (no. 3119). (Reproduced on p. 174.)}PFF3 160.4

2. RESTORATION TO EDENIC STATE

In Essay I, Cheever held that the restitution was not a new creation but a restoration to the Edenic state that was before the fall, which time of renovation will coincide with the first judgment, foretold by the prophets. ^{57Cheever, Scripture Prophecies Explained, pp. 1, 6.}PFF3 160.5

3. THOUSAND YEARS BETWEEN Two RESURRECTIONS

In Essay II he held that the first resurrection of the saints is “a thousand years before the resurrection of the wicked at the last general judgment.” ^{58Ibid., p. 7.}PFF3 161.1

4. SECOND ADVENT INTRODUCES MILLENNIUM

Maintaining, in Essay III, that the second personal advent would mark the beginning of the thousand years, ^{59Ibid., p. 21.} Cheever states that this all comes after the great period of the church’s heavy tribulation (Matthew 24:30), from “Antichrist and his party, whom Christ comes to destroy” ^{60Ibid., p. 22.} and all before the thousand years. And with the signs of that great day this interpretation “doth fitly agree.”PFF3 161.2

5. COMES AT END OF FOURTH MONARCHY

This present world will perish just as did the antediluvian world. ^{61Ibid., p. 23.} Christ receives His kingdom from the Ancient of days (Daniel 7) at the second advent.PFF3 161.3

“This coming is a personal coming, the time of it after the destruction of antichrist’s kingdom, and the end of the four monarchies, as appears from Daniel 2. and Revelation 21. which places shew that it is an outward visible kingdom, which Christ, together with his saints, shall have in this world.”” ^{62Ibid., p. 26.}PFF3 161.4

And this is all while Antichrist is still alive, whom Christ destroys with the brightness of His coming. ^{63Ibid., p. 27.}PFF3 161.5