Christs Kingdome and these remaining wicked shall be the Nations ruled with Iron Rev. 2. 27. for no Saints shall be so severely ruled and Isa. 65. 28. the sinner though living long as well as the Saint shall be cursed therefore they shall be but be cursed tributaries as the Gibeoâ—ires to the Israelites for all the credit and happinesse in those dayes shall be in Christ and in being holy vers. 16. therefore they are described in a slavish state Isa. 65. 13 14 15. speaking of this time as appears by vers 17. And this is the second thing Christ will doe when he comes to set up his Kingdom Thirdly Christ will examine blame and shame the Saints who are alive at that his coming if they be found to have walked loosely he will not kill them nor change them in a moment that is to be done at his last coming to judge all as we shall shew afterwards but he will shame them that have been loose Rev. 14 15. therefore Peter exhorts to be holy that we be not blamed at his comming 2 Pet. 3. 11 12 14. now when Christ hath thus done and put his Kingdome into form he will withdraw to heaven againe and leave the Government to the dead Saints raised up among whom the Apostles shall be chiefe therefore he saith Luk. 22. 29. as the Father gave him so he gives them a Kingdom in which they immediately shall rule which is Christs first part of his Kingdome which finished Christ will come againe and in person administer things as we shall see anon but for this first part of Christs Kingdome he will give it to the Saints that is to them immediately to rule therefore saith Matth. 19. 28. they shall judge on thrones the twelve Tribes that is they and all beleevers shall rule the world in which the twelve tribes shall be chiefe and they shall not onely rule as Kings but as Priests Rev. 20. 4. that is Discipline their Soules as well as rule their bodies yet this rule is said to be with Christ Re. 20. 4. because in his name and by his appointment and in a speciall presence of his though not bodily therefore the Kingdome is said to be sometime Christs and sometimes his Saints Daniel 7. 13 14. 18 22. which surely is said because as he will at last be constantly on the Throne visibly and come at the first visibly to set up this his Kingdome So he will depute the Saints Governors and withdraw his visible presence for a time to Heaven again for 1 Thes. 4. 5 6. and Matth. 25. 31. both of which speake of the last Judgement at the worlds end yet he is said then to come from Heaven though he had come before therefore he must have gone to heaven again therefore the Apostle comforteth them at the last Judgement That they shall be ever with the Lord intimating that before he had come and with-drew without them but now would doe so no more If yee say it is better then to die before this Kingdome begin since all the Saints who died before this Kingdome begun shall be raised from death and live immortall Lifes and rule the World whereas the Saints that live to it and in it shall live but mortall lifes and under the Government of the other Saints I answer God hath appointed somewhat proper and peculiar to every Age of his Church and people but the last Ages shall in this life and world excell the former Hebr. 11. 40. the former without the latter Ages shall not be perfect and for the latter Ages are better things provided then for the former wherefore these Ages which shall fall in Christs Kingdome shall farre out-strip all former Ages and not onely in happinesse in this World but for ought I know as they shall be more holy in their mortall Life so they shall be ever more glorious in Heaven therefore it is to be desired to live to these Times of Christs Kingdome though I confesse in some respects to this present world and time on earth the Saints dead before Christs Kingdome shall have an advantage of them who live to it because the dead Saints shall bee raised and live also but in a nobler way by which dispensation God recompenceth them for they who live and dye before Christs Kingdome live most by faith in trouble and darknes and therefore are raised up on earth to inherit Christs Kingdome But they who live in Christs Kingdom have a life of peace and joy and most promises fulfilled so that comparatively their life is a life of sence wherefore they shall have no Resurrection till the last Judgement but yet they have more glory and holinesse in this world which is the seed-time for eternitie and so shall have more glory at the last day and for ever whereas the deeds of dead Saints raised up being wages and reward and not a worke or service shall not adde to their account at the last day but they shall bee judged according to what they did in their mortall lives even as in hell they that dye and are cast into it shall not be judged at the last day or punished in hell for what they doe being dead except the poyson on earth which their counsells and practices when they lived shall spread so neither shall the Saints departed though raised againe So that it is to bee desired to live to Christs Kingdome though we may be much comforted if God please to have us dye before it come If you object how can soules of Saints dead be fetched from heaven to live on earth againe with men in their bodies since it is a damage to be fetched from heaven to earth and from the bodily presence of Christ and face of God and innumerable company of Angels to converse againe on earth with men I answer this objection supposes the soules of the dead Saints to be in the highest heavens which is not so but if their soules were in the highest heavens yet it becomes them to doe it to serve Christ as the Angels come from heaven to serve the Saints and as Lazarus his soule came into his body againe at the commandement of Christ but it is likely the soules of the dead Saints are not in the highest heavens but in a middle place better than this world but inferiour to the highest heavens which is meant in the New Testament by Paradise in which they have full joy and perfect happinesse Heb. 12. 23. and a speciall presence of Christ Phil. 1. 23. and 2 Cor. 5 6 8. that is a presence to their minds which may be though they be not where Christs â—ody is and in this place they are kept till this Kingdome of Christ come and then they shall assume their bodies till the worlds end when with soule and body they with all other Saints shall goe up into the highest Heavens for ever To prove this there are
these Reasons First The Apostle puts a difference betweene Heaven and Paradise in two severall places 2 Cor. 12. 2. 4. and therefore cals it visions and revelations in the plurall number vers. 1. and Paradise is said to be the Kingdome of Christ that shall be in this world Rev. 22. 14. compared with Chap. 2. 17. Because that which made this Paradise is by Christ brought into this world and into this Paradise went Christs Soule and the Theeves which was not Heaven for it is called Christs Kingdome which is only in this world Luk. 23 42 43. and it s most probable that Christs Soule never went into the highest Heavens till his body went also for his going into the highest Heavens is a going unto his Father which when he doth declares his righteousnesse that is that he is justified from all guilt imputed Joh. 16. 16. which he is not till he rose from the dead and so ascended in body and soule Secondly None but the high Priest went into the holy of holyest which taught us that none but Christ and so none before Christ ever entered the highest Heavens Heb. 9. 7. 8. the way to Heaven was never opened till Christ the High Priest was entered Body and Soule for so onely he is the High Priest and whereas it might be thought none entered in their own name before Christ but they might in his name doe it before him That is not possible for the High Priest could not send any in his name into the holyest but must onely goe in his owne person and so must Christ into heaven for this the Apostle tells us the Holy Ghost taught us by that and so Christ hath the High Priests dignity that no man but he ever yet came into the highest Heavens as the holyest in the Tabernacle never had but one man in it namely the High Priest so the highest Heavens never had but one man in them namely Christ nor shall have till the Worlds end and till Christ came and went in thither it was shut up and never opened to any Heb. 9. 8. And whereas it may be said that the Soules of Saints may goe into the highest Heavens though their bodyes be not I answer That the bodyes of Enoch and Elias were taken up together with their Soules for they did not dye but were translated and changed and so left not their bodies behind them wherefore if their Soules were in the highest Heavens their bodies also were which is absurd to thinke that any bodies were there before Christs wherefore there is a place and not the highest Heavens in which the Soules of dead Saints are kept from whence was fetched the soule of Lazarus and other Saints who dyed and were raised up at Christs death whence they shall come and being raised shall be joyned to their dead bodies and rule Christs Kingdome on earth Christ himselfe as a man comming visibly with them And if you aske where this place of Paradise is I answer It must be below the third or highest Heavens therefore surely it is in the Region or Element of fire where the Sunne and Starres are or in the highest Region of ayre which is called Heaven in Scripture for Paradise is Christs Kingdom begun and shall be its perfection Rev. 2. Therefore as Christs Kingdome is in this world and the Fathers in the Heaven so is Paradise Nor doth this countenance the Papists Purgatory for that is a place of Penance and Satisfaction but this is a place of perfect joy and neere commanion with Christ though not locally in which they are reserved till the resurrection of their bodyes a condition much better then that on earth though short of the highest Heavens which Purgatory is not but a Prison Now these Saints fetched from this Paradise and joyned with their bodyes raised from the dead which is the first resurection they rule Christs Kingdom even all of them though some of them in more eminent places than others Now for the second thing namely the Persons that shall be governed or the Subjects of this Kingdom They shall be all that live upon earth and the place they shall governe shall be the whole World Psal. 45. 16. The Children of the Church that is the Saints shall be Princes in all the earth the wicked on earth shall be ruled like slaves Rev. 2. 26 27. the Saints that live on earth shall be ruled like the Israelites under Salomon themselves being as Lords therefore is Christ called the King of Saints Rev. 15. 4. where this his Kingdom is described because all that rule and are ruled there are Saints and he makes the Saints Lords and all the wicked slaves Now these Subjects of his Kingdome shall be both their Tribes converted unto Christ and the Nations of the Gentiles thereof Mat. 19 28. it is said they shall judge the twelve Tribes that is governe and rule them not that they onely shall be then governed but they onely are named partly because in these latter dayes the conversion of the Gentiles was not then knowne and partly because in these latter dayes ten of the twelve Tribes are lost but shall be found out and made Subjects of this Kingdome of Christ so Isa. 24. 23. God before his ancients shall reigne that is his ancient people the twelve Tribes Israelites and Jews they shall be the subjects of Gods kingdome Ezech. 37. 21. Israel and Iudah who never were ioyned since they were divided in Râ—hobâ—ams dayes shall be one people for â—ver under one King David that is Christ typified by David for this division was since David and as the twelve Tribes shall be the subjects of this kingdome so the Cities of the Tribes shall be built againe and inhabited by naturall Israelites especially Ierusalem which shall bee the most eminent city then in the world or that ever was in the world Psal. 69. 35. 36. which is a prophesie of what should bee done to Israel both as a punishment for their crucifying Christ verse 10. to 29. and also what should be done after Christs death ver. 35. 36. so Zach. 14. 9 10 11. when the Lord is one King over all the earth then shall Ierusalem be built and as the Israelites so all the Gentiles which are Saints shall bee subjects of this Kingdome Revel. 21. 24. but the Israelites shall have the greatest glory as the elder brothers double portion as the naturall branches of a sâ—ock before a wilde branch ingrafted therefore it is called the Kingdome of Israel Acts 1. 6. though it contain all saints Israelites and Gentiles because its primitive glory and principall shall bee Israels for indeed the Israelites shall bee first raised to this glory and at Ierusalem will Christ begin to shew himselfe and then by and from the Israelites shall glory descend to the Gentiles as the Gospell first did Luke 24. 47. there is a double fulnesse of the Gentiles Rom. 11 12.
them that love it he will give when he comes a Crowne of Righteousnesse 2 Tim. 4. 8. And surely they who most love and long for it shall speed best at it and therefore it is pitty that this Doctrine of Christs Kingdome is no more studied Secondly This Doctrine of Christs Kingdome teacheth us who will love him to hate evill Psal. 97. 10. That is inferred from the Prophesie of his Kingdome For if he will ruine the workes of evill because he hates them it becomes them who love him to hate evill God saves the Saints from the wicked therefore let the Saints keepe themselves from wickednesse yea they must be extraordinary in all holy conversation and godlinesse as 2. Pet. 3. 11. â—or so much that phrase What manner of persons ought yee to be seemes to imply In Christs Kingdome all such things as now draw to unholinesse shall be done away and nothing but godlinesse shall beare sway Therefore they who expect that Kingdome should be every way holy and give diligence to be found of him at his comming in peace without spot and blamelesse 2 Pet. 3. 14. For though hee will not ruine yet hee will shame the Saints whom hee findes loose walkers And therefore he deferres his comming not because he is slacke to it for it is his glory but because he would have encrease of Knowledge and Grace so worke with his Saints that they might repent and amend what is amisse in them that it may goe well with them at his comming 2 Pet. 3. 9 15. for he speakes onely of Saints and therefore saith is long suffering to us word This is the reason of Christs deferring his coming so long Thirdly this Doctrine of Christs Kingdome teacheth us that be righteous to joy greatly in the hopes of it and to give thankes at the memory of it though it be but present in promise and prophesie Psalm 97. 11 12. And therefore to meditate of it as it were in present and to behold it in joy sowne for us and arising up in an Harvest vers. 11. Therefore there are many triumphing Psalmes made of this Kingdome though it be to come Psalm 96 98 99. Saints neither could nor should feare Christs comming iâ— they understood this Doctrine of it for his comming is for them Johnâ—4 Now since the Scripture speakes so much and so plainly of this Kingdome of Christ and makes for us such wholsome uses shewing as that it is a speciall and practicall Truth and was a chiefe Meditation of all the Prophets let every Saint search into and study this Doctrine it is our Harvest of joy and gladnesse and Christ pardon us our so much neglect of it hitherto Amen FINIS Three-fold state of Christs Kingdom â—providentiall Christ since the fall is the sacred Governor of all things 2. Christs spirituall Kingdom This also hath beene eveâ— since the fall 3. Christs Monarchicall Kingdome sâ— called 1. There 〈◊〉 be such a Monarchical Kâ—â—â—dome 2. Typified the Iewesâ—vernment He was 〈◊〉 present anâ— them in siâ— and tokens 〈◊〉 a 〈◊〉 to Israel 〈◊〉 Kings 〈◊〉 not be 〈◊〉 by men This state was 〈◊〉 In innocenâ— were diversâ— types of 〈◊〉 â—ypically and â—â—â—â—hetically the foure great â—â—narchyes â—e first Moâ—hy â—e second â—narchy â—e third Moâ—hy The fourth Mâ—narchy The fift Monarchy is Christsâ—s iâ— appeares 1. Because calâ—ed a Stove 2. Reared up by â—iod onely 3. By the duraâ—ion of it Christ the 〈◊〉 of Man is the Monarch Christ to be a King in the â—â—ter dayes The Apostles know not the time when Called Israelâ— Kingdome All the Prophâ— have spoken of Act. 3. 19. 2â— 21. England 〈◊〉 Doctrine so â—erally beleeâ—d among the â—ws 〈◊〉 Kingdome 〈◊〉 in the 〈…〉 In the manâ— Christs Kingâ— are two thinâ— The extent of Christs Kiâ—dome It shall be 〈◊〉 all the World Christs Kingdome exprest 1 In its Spâ—rituall estate 2. Theâ—re shalâ— bring all 〈◊〉 it Rev. 21. 23 2â— explan'd Hag. 2. 21. 22. explain'd â—ards the end it shall exâ— to all reable creaturâ— â—els Devils all tongues 〈◊〉 quality of â—ists King◠〈◊〉 day of judgeâ—t taken â—ctly for a parâ—ll Iudgâ—t More largely â—any shall be â—ged before the â—erall judgeâ—t Why the 〈◊〉 there made 〈◊〉 called a judgment 1. Because 〈◊〉 judging of 〈◊〉 godly A judging to Saints alive It s called a 〈◊〉 because mornâ— and evening Kingdom is Day and is evening morning â—n Scripture â—imes joyns â—her farre â—t in time What manner of Kingdome it a shall be in the Evening of the Day Three things 〈◊〉 be considered 〈◊〉 the beginning Christs Kingdome 1 What Chrâ— will doâ—â— when 〈◊〉 sets up his Kingdome Three comming of Christ What Christâ—all doe when he â—omes 〈◊〉 He shall raise 〈◊〉 all the â—aints Sitting at the Sacrament The Saints theâ— like his between 〈◊〉 his Resurrection and ascension 〈◊〉 He will deâ—roy the wicked 〈◊〉 3. Christ will examine blame and shame the Saints Christ withâ—raws himselfe â—â—to Heaven and â—aveâ— the Goâ—â—rnment to the â—â—ised The Apostlesâ—â—all be cheife Object Better to dy before Answer Better to live at that comming Advantâ—â— raised Saintâ— They shall havâ— more glory at 〈◊〉 last Obje How 〈◊〉 soules be fetched from heaven to live on Earth againe Answ. Their Soules be not in theâ— highest Heavens They are kept in a place till Christ come â—easons to prove 2. The way to the highest Heavens never opened till Christ went Obj. Ans. The bodies of Enoch and Elias taken up with their Soules Where Paradis Subjects of Christs Kinâ— all living 〈◊〉 and all 〈◊〉 on the eartâ— All the 〈◊〉 of Israel 〈◊〉 converted made Sub◠〈◊〉 this King â—alem shall â—ilt againe â—is kingdom â—elites sâ—all 〈◊〉 preemiâ— in Christs â—gdom above Saints â—ouble fulâ— of the Genâ— â—rists king◠〈◊〉 at all the â—ribes So all Natiâ— of the earth 〈◊〉 be converted The priviledgeâ— of it â— All its Suâ—jects except slaves shall be holy and 〈◊〉 Saints 〈◊〉 câ—ites among them None in Christâ— Kingdom shall prove 〈…〉 excommunicate all their children shall be elect and â—ainâ—â— In Christs â—â—gdom holiâ—e shall be â—atey them eâ—â— it was on â—rth â—than shall be â—ained originall â—rruption reâ—ained 〈◊〉 No backâ—ding in this â—ingdome That 〈◊〉 diate felâ—â— with God The 〈◊〉 to last but 〈◊〉 this 〈◊〉 commâ—â— Sitting at 〈◊〉 Lords Suppâ— What come â—â—mediately 〈◊〉 God not Sâ— to change Christ will them up 〈◊〉 of grdâ— 6 A full 〈◊〉 to all Prayers The secondâ— viledge of Christs Kâ—dom a 〈◊〉 of all temâ—blessingâ— They shall 〈◊〉 them witnesse â—pted from â—odily trou◠〈◊〉 life an â—teed yeeres â—icknesse or 〈◊〉 â—iolent death 10 5. 6. â—nger time 〈◊〉 the wicked 〈◊〉 either â—d 〈◊〉 His people not infected with Popery Christ hath a roll of all his subjects They shall then have an harvest of light and joy A little disturbance Christs Kingdome shall have That trouble not long Christs third and last coming How Christ begins the last generall judgment The assault of the wicked on the godly occasions Christs last coming to judgement 1 Thes. 4. 13. to 18. explained The Morning or most glorious part of Christs Kingdome Differences betweene the evening and the morning of Christs day Rom. 8. 19 c. Of Hell Hell that now is but a prison Which shall be swallowed up Hell in the sea or ayre Phil. 2. 10. All this lower visible world shall be hell of damned All then reduced to the Chaos Rev. 20. 11. Confusion is sins proper effect When hell was made All misery swallowed up in hell torments How long Christs Kingdome lasts A little interruption when the 1000 yearâ— be expired The day of judgement lasts a long time 1 It may be a 1000 yeares A further description of the Morning or most glorious part of Christs day Kingdome which is the last judgement and shall last very long 2. It s the time of Christs triumph God hath given a long time to every worke Else the solemnity of it were to little purpose Object Answ Object Answ What shall be done all that while Every thing shall be made manifest Christ resignes his Kingdome How Christs Kingdome is for ever 1. To the worlds end 2. It shall never be swallowed up by any other 3. It lasts longer than any other 4. The resurrection is but a translation When this Monarchy of Christ is to begin The little horne is the Papacie How long Papacy shall list When the ten Kingdoms Papacie began in Europe 1666. the number of the Reast and the end of the Papacie Rev. 11. expounded What meant by the streets of Rome Another reckoning by Daniel Dan. 12. 11 12. explained Two things in which the Abomination was to be set up Julian attempted to re-build the Temple and set up Sacrifice The calling of the Iewes 16â—6 Great trouble to the converted Israelites This coming of Christ will be sudden Christs coming to raise the dead wil be about 1700. Having found out when the 1000 years begin its easie to know the end of the world Wee are like to see sad daies till 1666. It s likely Popery shall againe over-run Europe 1 Arg. to prove it Kings shall agree to give up their pâ—â—wer to the Pope This the fore-running of Romes ruine 2. Arg. To prove Kings resigne to Rome Trouble both in regard of religion and justice When Christ will swallow up all Kingly power 1. We must looke for this Kingdome of Christ 2. We must hate evill be holy 3. We should joy in the hope of it
of which Christ makes a signification of this Kingdome of his in which they shall rule as he in a kinde of equality yea in his stead Luk. 22. 27. 29 30. This Sacrament is but to last till the next comming of Christ 1 Cor. 11. 26 that is till he come to set up this his Kingdome the Priviledges of which it seals to us in a fellow-like gesture of sitting at a Table together and serving but till he come â—nd give us this Kingdome it implies that it shall then cease and with it all other Ordinances but immediately feed from God in Christ Now what commeth immediately from God is not subject to change or decay as the highest Heavens and that Earth which was without forme called a Chaos created in the beginning of the first day and also the Soule of man these things made out of nothing immediately from God decay not at all whereas all other things created out of something else are subject to change wherâ—fore since there shall be the Throne of God and of the Lambe they shall all serve him Rev. 22. 3. And Christ will hold them up in fulnesse of grace though not in full perfection of any grace till the last generall Judgement and their translation into Heaven which translation of theirs shall not be from a delivered estate but from an estate of greatest holinesse that ever was upon Earth for therefore is that Holy and Glorious estate provided for them on Earth to prepare them for Heaven therefore they must not be delivered from it when Christ comes to fetch them to Heaven at the last Judgement And as there shall be a fulnesse of Holinesse so there shall be a full and present answer to all their prayers Isa. 65. 24. In that there is no sinne to keepe good things from them or to seperate betweene their God and them Secondly whence followeth that there shall be all fulnesse of all temporall blessings as peace safety riches health long life and whatsoever else was enjoyed under any Monarchy or can be had in this world Rev 21. 7. They that shall enjoy this Kingdom which is described from vers 1. to 7. are called over-commers and that which they shall enjoy in it is the inheritance of all things that is what ever can be had in this world â—hat may make their lives comfortable they shall have for them and their children for ever and that with a peculiar sweetning for through them they shall have God for their God and they be his children also Isa. 33. 16. to 23. where fulnesse of peace and quietnesse is promised to the Subjects of this Kingdome vers. 24. and exemption from all bodily troubles which also with aboundance of all things is promised Isa 35. throughout the chapter and Isa 60. throughout so Isa. 65. 13. to the end it is meant of this Kingdome for he saith that vers 17. which is applyed to this Kingdome onely 2 Pet. 3. 13. Rev. 21 4 5. of making new Heavens and Earth and in this Kingdom shall be long life an hundred yeares shall every one have and no infant or any other shall dye sooner they shall last long as a Tree vers. 20. 23. and there shall be no sicknesse or griefe or trouble to consume their strength and thus it shall passe from Father to Sonne unto many generations that is many hundred yeares vers. 21 22 23. but the wicked amongst them though they live long shall be cursed ver. 20. Zach. 14. 11. Rev. 21. 4. There shall be no more death that is not an exemption from a naturall but there shall be no violent or untimely death by any griefe sicknes and trouble therefore when David was to have the Temple settled in his sonne Salomon it is promised the People should have a place of their owne and not wonder or be afflicted any more 2 Sam. 7. 10. 12 13. in reference to which it is said of this Kingdom of Christs which was to come under the Seventh Trumpet Rev. 11 15. I say it is said of this Kingdome and that with an Oath to assure us of it That there shall be time no longer Rev. 10. 5 6. that is no longer time for sinne misery and sinners to sway in the world For of this it is principally meant that old things are passed away and all things are become new Rev. 21 4 5. wherefore in the time and dayes of this Kingdom it shall be as in Salomons time 1 King 4. 2. The People of Iudath and Israel were many as the sand of the Sea eating and drinking and making merry In this time they shall Plant build marry beget children from generation to generation in perfect peace and though they shall dye at last yet it shall be in a full old age but their Children shall grow up in their roome for all the wicked in the world shall either be ruined or enslaved and Sathan wholly restrained from tempting them to sinne or others to trouble them and originall corruption shall be kept in as not to break forth in any grosse way therefore no affliction shall break forth upon them but as sinne shall so dwell in them as they shall neede Christs righteousnesse to justifie both them and their works So that as they shall be lively sinners though greatly sanctified so shall death though no other affliction before death seize upon them This shall be the glory of the estate of Christs Kingdome a middle state betwixt the state of ordinary Christians in heaven which must take for heaven for heaven is so high above our capacities that we cannot conceive it till we have enjoyed this of Christs Kingdome and of this Kingdome there is almost all that wee have said recorded by way of Prophecie together in Psal. 97. which Psalme the Apostle shewes is meant of Christ Heb. 1. 6. because he applies to Christ what is said in this Psalme Worship him all yee Gods or Angels for if Princes be called Gods then much more may Angels be so called who are Thrones and Dominions and the Psalâ—â— it selfe sheâ—eth its intent is the Kingdome of Christ and so that in the Hebrewes shewes for chap. 1. 5. he hath spoken of Christs birth now of his eternall generation of his Person This day have I begotten thee and the birth of his humane nature in the fulnesse of time I will be to him a Father and he my son then hee proceeds and saith when he brings him into the world that is not at his birth of which hee had spoken before but at his bringing him to reigne for so the Psalme quoted carries it Christ shall come with his Fathers glory and by his power into the world to reigne then shall the Angels worship him for they shall wait on him as his servants his dominion shall be over the earth that is the continent and multitude of Iles Psal. 97. 1. And its said he reigneth
immediately before his coming to the last generall judgement and they that slept that is died in the time of Christs Monarchy should not be behind them who were alive at Christs last coming for they should be raised up first For at the last coming of Christ he will come and joyne himselfe with them who were governing the world all those Ages of Christs Kingdome and the Saints who lived and dyed during that Kingdome shall be first raised that is before the wicked and then they that he alive shall be changed equivalent to death but though alive they shall not prevent the dead 1 Thess. 4. and then shall all the wicked be raised from Cain Rev. 20. 9. to the end This is the second and last Resurrection so that they who live at Christs comming shall not prevent that is be with Christ before them that dyed during that time of the reigne of the Saints over the world but one as soone as the other shall meet Christ And so this place in the Thes. doth not prove that all Saints shall lye dead till Christs last coming to generall Judgment but they who after Christs coming and setting up his Kingdome shall live and die they shall live and dye they shall be raised againe and be with Christ as soone as the Saints living when Christ comes but the Apostle speakes of this farre distant time as if it were all one as I shewed before Now when Christ thus comes and reignes over all the wicked and changes the bodies of all living Saints on earth and raiseth up all the dead Saints who dyed during that his Kingdome in which the Saints raigned and raise up also all the wicked dead from Cain to the last wicked man for all the wicked that were deadly dead all the time of this Kingdome of the Saints at last they shall be raised up and then is the Dawning and the Morning of the Day of Christ compared with which the former part of Christs Kingdome was but a Night though in it selfe most glorious for in it First Christ shewed himselfe but withdrew and ruled by Saints raised up from the dead but now Christ shall never withdraw from this visible Throne till he end all and resigne the Kingdome and all be translated from earth to heaven Secondly Before all the Saints formerly dead lived but none of the wicked and the Saints living on earth lived in a mortall way and the deviâ—l was onely chained up but now all Mankind shall be raised up and live and all Saints shall be glorified in body as Christ is Phil. 3. 21. 1 Joh. 3. 2. Whereas those of beleevers who lived in the first Resurrection ruled the world had their lustre of glory which held as Christ had the fâ—râ—y dayes on earth after his Resurrection and all Angels and Devils shall be judged and all tongues shall confesse Christ to be Lord whilest every Angell Saint Sinner Devill shall be absolved or condemned by Christ in his owne humane nature Thirdly before the earth was full peace and fruit as it could be whilest inhabited by sinners though sanctified but now in as much as all Minkind have died or have bin changed or translated the Earth and all Creatures shall be delivered from the curse vanity bondage inflicted on them when death was on Mankind and then shall all the Creation be in its primitive glory as it was in the first Creation which is that it hopes for Rom. 8. 19. to 24. For that place cannot be meant of the first time of Christs Kingdome but of this last part of it for all Beleevers not only some shall have the redemption of their bodies vers. 23. which all have not in the first part of Christs Kingdome nor can it be meant of Heaven for into that none enter but the Elect but here every Creature shares with Beleevers in a proportion therefore it s meant of this generall time of Judgement during all which time how long soever it be and it it shall be a long time at we shall shew hereafter all the Creation and every Creature shall be in its first glory as when created and not in vanity and bondage that is not abused to other ends than God made them unto namely to shew forth Gods glory and not to serve man in a way of sin and all this state of glory of every Creature shall be beheld by all men raysed from the dead Saints and Sinners the one standing on Christs right hand and the other on the left Now when this is then shall the judgment be which we call the Day of Judgment Mat. 25. 31. to the end as Rev. 20. 10. to the end which finished the Saints shall be all carried with Christ for ever into heaven and the wicked sent with the devill into hell Which hell shall not be that which is now called and used for hell but another for the hell that now is is but a prison not the place of execution serves onely to reserve condemned spirits which have no bodies till the execution at the last day at which this hell that now is shall cease and be swallowed up Rev. 20. 14. Now this hell which is at present either in the aire or seas for the spirits soules of the damned wanting bodies may be in either place because they do not so take up roome as bodies do The sea is thought to be hell because the devils called their place the deep Luk. 8. 31. did run their Hogs into the Sea as if there was their place But some rather think that hell is in the aire in that the devils are said to be there the prince of the aire but if it be in the aire it s a lower Region of it for in the highest Region of the aire or in the fire which is next above it is Paradise the place of dead Saints souls But I think that hell should not be in the aire because all the aire in Scripture even where the birds flie it called heaven But to be sure in some of the places of aire or in the waters is hell and not in the earth perhaps it s in those waters which are above Gen. 1. 6 7. Indeed the Apostle sets out them in hell by being under earth Phil. 2. 10. not to shew the place for under the earth is nothing but the water and aire in that the earth is the center and globe environed with the water and aire and heavens but to set out their base and condemned estate they are trod under-foot as the most â—asest of creatures all other being on or over the earth and the dead bodies are under earth which yet must bow to Christ But the hell which shall be the everlasting torment of all the damned shall be all this lower and visible world all the places of earth water aire sun moone stars and the fire called the heavens and the earth
which Christ sets up a Monarchy vers. 9. to 13. And as the Son of Man in reference to which name he calls himselfe the Son of Man as wee read in the Gospell and to him was given a Monarchy and that after the fourth Beast or Monarchy was destroyed which is the Romane that is yet in being and so Christs Monarchy is yet to come but his Providentiall and Spirituall Government hath beene of old therefore it is meant of another and not of those states of Government Hos. 3. 4 5. the ten tribes then cast off should be left without all Religion till the latter dayes in which they should be converted and have David for their King that is Christ whom David typified therefore Christ is to be a King in the latter dayes So 2. Tim. 4 1. when Christ appeares next he is to have a Kingdome and that on earth before the Worlds end because then he resignes it 1 Cor. 15. 24. and yet this his kingdome is not till he come againe which yet he hath not though it is so long since he ascended wherefore his Kingdome is yet to come and this is the scope of the Parable Luke 19. 11. 12 which he spake because they thought Gods Kingdome that is the Kingdome of which God hath prophesied or promised so much which indeed was this Kingdome of Christ as he cals it in that Parable which they thought should immediately appeare he tels them he must go a farre journey to receive it and then he will come at the time appointed and bring it with him by which he means his Ascention into Heaven and his long stay there till his next coming So that he confirms them in their opinion of a Kingdome but rectifies them in the thoughts of the time when it should be and so Act. 1. 6. 7. he denies not the kingdome but would not tell them the time when it should be which was the question they asked but if he had onely meant his spirituall kingdome through the Gospels preaching he might have told them the time of that for he had said before that it should be over all the world before the râ—ine of Ierusalem Matth. 24. 14. therefore he means this his Monarchy which is called Israels kingdome as here so Dan 7. 18. because they under and with Christ shall enjoy the honour of that Kingdome And indeed of this Monarchicall kingdome have all the Prophets spoken more or lesse aâ— it is said Act. 3. 19. 20 21 which place of the Apostle is expresly meant of this kingdome of Christ and not of the last Generall Judgement at the worlds end as it is oft interpreted For first all the Prophets since the world begun have not spoken of the Worlds end and last judgement but of this Kingdome of Christ have they all spoken so that no Doctrine was so generally beleeved among the Iews at Christ his being among them as that of the Messias and of his kingdome wherefore they so stumble still on that Secondly the time of which this place speaks is a time of restoring all things that is a making all things new as it is elsewhere exprest 2 Pet 3. 13. which cannot be meant of the Worlds end and heaven which follows it for at the worlds end the earth ends and shall not be made new and the highest heavens needs no making a new nor have they any earth in them therefore it must be meâ—â—t of a time a state to be in this world therfore Rev. 21. 25. the new things come downe from heaven and therefore there must be a reforming things in this World and a reducing them to their originall as they were at the Creation which restitution of all things shall not be perfected indeed till the last generall Iudgement but shall be begun and proceeded much in at the beginning of this kingdome of Christ of which also the last Judgement is a part therefore the whole time of Christs kingdom is truely called a time of restitution and this place is meant of that Kingdome Thirdly which yet further appears because it is said that Christ must remaine in Heaven till he comes to restore all things therefore his next comming is this time but his next comming is to set up his Kingdome therefore this time of restitution is his kingdom And surely this Monarchy and Kingdome of Christ is that hee chiefely meanes in the Lords Prayer so called thy Kingdome come for in this Kingdome is Gods Name most hallowed because the Son is most honoured and then especially is Gods will done in earth as in heaven because as we shall shew anon all in that Kingdome shall be holy and so throughly sanctified as that they shall resemble though not perfectly equall them in Heaven that doe Gods will that is the Angels for Soules of Saints departed he cannot mean in that their doing of Gods will is not expressed in Scripture for our imitation as the Angels is now this kingdome of Christ is called the Fathers also both in this Petition as elsewhere Rev. 11. 15. and in the close of the Prayer because it is his Originally he first made it by a Decree and then gave it to Christ Daniel 2. 44. and 7. 9. 10. 13. 14. verse therefore he is called his King Psal. 2. 6. and it is confessed in the close of the Lords prayer to be his that is it's beginning and root is from him and it shall in the end returne to him thus much for the first thing that Christ shall have in this world a Monarchicall state or Kingdome Secondly consider the manner of this Kingdome of Christ that is both the extent of it and the qualities of it First the extent of it shall be over all the World as the other Monarchies were to be which goe before it and shall be swallowed up by it Dan. 2. 37. 38 39. 40. and 7. 23. all the knowne and esteemed parts of the World were under those Monarchies and so they shall be under Christ therefore it is said to grow up into a Mountaine and fill the whole earth Dan. 2. 34. 3â— and 7. 27. therefore the seventh Trumpet which declares this Kingdome of Christ brings in all kingdomes on earth under Christ Rev. 11. 15. to the end For of this Trumpet it is said Rom. 10. 7 the Mistery spoken of by the Prophets should be done that is the Kingdome of Christ set up and as the other great Monarchies brought under them all kingly power and they were Kings of Kings so shall Christ also therefore Dan. 2. 35. the Monarchy that is not the people but the State and Dignity vanished as dust to nothing the people remained but the Monarchy came to nothing So Dan. 7. 12 the Dominion was taken away though their lives continued and ver. 9. the Thrones cast downe that is of the foure mentioned kingdomes and vers. 27. all dominion and greatnesse shall be Christs
because its a sure prophecie and so speakes as if it were in present as is usuall in the Prophets to speak as in present of a future thing He shall with Majesty and with Justice vers. 2. that is rewarding the righteous and punishing the wicked whom he shall destroy round about with fire vers. 3. and his Majesty shall be evident to all 〈◊〉 4 5 6. whereupon shall follow shame and amazement to all sinners vers. 7. even to such as he kils not which sinners are set out by one sinne for all the rest viz. the breath of the second Commandement because of that is God jealous and because a maine fin in Popery in whose dayes Christ shall come and set up his Kingdome is Idolatry against the second Commandement Thus also all they who are to enjoy the priviledges of this Kingdome of Christ are described by not beeing infected with Popery Rev. 14. 2. 10. 4. And therefore such onely are said to escape the poyson of Popery whose names were in the Lambes Booke Revel. 13. 8. that is inrolled to enjoy the Lambes Kingdome as is exprest Rev. 21. 27. For as the Father hath a Roll of all such as shall live in heaven which is his Kingdome so hath the Lambe for his Kingdome and this is subordinate to that whosoever is in the one is in the other And not only such are in the Lambs Booke as escape Popery but all Saints from the worlds beginning for ever since was â—e slaine and thereupon had a Kingdome assigned him a â—ooke in which hee inrolled all for whom he died as Rev. 13. 8. As all sinners shall be ashamed therefore when Christ reigns so shall all Saints be joyed especially the Israelites whose glory shall be chiefest Ps. 97. 8 9. for they shall have at his kingdome a harvest of light or joy Esa. 65. 14 17. The seed of which is sown in Gods purposes promises in their holinesse afflictions in which though the harvest of their joy appeares not but is covered yet it shall surely spring up at this Kingdome of Christs in hope of this the Saints should greatly joy all present as shal be shewed afterwards in pledge of this they have all present deliverances vers. 10. Thus much for the evening or first part of Christs Kingdome Now when this Kingdome of Christ hath lasted to many generations the slaves tributaries to this Kingdome will be grown to multitudes so propheâ—ied of under the name of Gog and Magog Rev. 20. 8. Ezek. 38. 39. upon whom the Devill shall be let loose to stiâ— them up to combine to ruine the subjects of Christs Kingdome which Satan shall draw them to by some deceitfull trick Rev. 20. 7 8. For if they were not deceived they wold never be drawn to assault the Saints of whose glory and power they had experience through so many generations Which trouble to the Saints shall not be long but for a little season Rev. 20 3. For it shall only be a violent and sudden assault the Devill having beene so long restrained being now at liberty will violently in a most sudden hurry draw in all the wicked of the Earth to assault the Saints but there shall not an haire of any of their heads fall to the ground for they were set above all trouble at the beginning of Christs Kingdome but Christ will suddenly come from Heaven and â—ith fire kill all these wicked ones Rev. 20. 9 even every Mothers child at this his coming he will not leave one wicked one on earth whom he will not slay for this is the only time for their first death Every wicked one must die as Heb. 9. 27. â—nd then come to Judgement And the wicked that live to the approaching of the last judgment shall die a violent death every one of them in the world and this is the third and last coming of Christ which hath been onely considered and the former namely his second coming hath not beene minded Thus by his second and third coming He will ruine 〈◊〉 world of Nations even all that are wicked with a first death besides their second death to which he will condemne them at his last generall judgement Rev. 20 14 15. even as it is said of him Ps. 2. 8 9 45. 5. 110. 5 6 7. But at his first coming when he came to live on earth like one of us he came not to hurt any but to save Joh. 3. 17. Joh. 12. 47. And Christ slayes thus many when he comes to reigne because his Footstoole which they be is so much the higher Ps. 110. 1. and his glory the more Therfore Ps. 97. 7. in his Kingdome he is high above all therfore the Father also reprobates so many which are to be his foot-stoole And this occasion will Christ take to come to the last generall Judgement not any back-sliding of his people but an assault of the wicked against his people whom to destroy Christ will come from heaven and so begin the last generall Judgement before which he will also in a moment in the twinkling of an eye change the bodies of all his Saints that are not dead before but alive on earth at this his coming 1 Cor. 15. 50 51 52. Which change is equivalent to death for all must some way or other die but the wicked then alive on earth shall be killed with fire every one of them and not one left at this timeâ—but the Saâ—its then living shall bear a change of a moment a great difference twixt them and the wicked and he will raise up the dead bodies of the Saints who lived died during this Kingdome of Christs they together who were living at this last comming of Christ but were changed in a moment shall all together meet the Lord Jesus in the aire coming from heaven againe and after this shall never be absent from him any more Christ indeed went from them the two former times after he came to them but after this coming he will take them with him and they shall never be parted because he hath now gathered together all the elect and ruined all the wicked which was never done till now For this purpose consider 1 Thef. 4. 13 to 18. in which place the Apostle speakes not of the beleevers then living though he speake it in their person nor of them who should live at Christs first coming to set up his Kingdome for they shall not then be killed though the ungodly shall be then slaine as was shewed before but the Apostle saith it of them who should live when Christs coming was to the last generall judgement for he speakes of them who should not die but be changed in a moment which befell not the Apostles nor any beleevers in those dayes but is to be the Lot onely of those who lived in Christs Kingdome and that at the dawning of the morning of it
counsels of mens hearts shall be made manifest not onely to the mans selfe but to every one In a word every act of reasonable Creatures being immortall Creatures though the body once die is immortall the thoughts words acts and shall not onely abide for ever in hell or heaven but shall be revived and brought forth before all the world in this great day in as much as every thing was in Gods sight it shall be openly shewed before all the world this is taught when it is said Every thing shall be made manifest for this is to make them manifest when they be declared before all And all those workes from Adam to the last of mankind shall be orderly and clearly proceeded in by bookes Rev. 20. 12. as in a Court of Justice wherefore wee need not run hazard to know what is done in other places for we shall see and heare all one day and this may well take up much time though by an infinite power God will do it yet it shal be done by Christ as man and before men and therefore leasurely Now when this worke is dispatched and the finall sentence is pronounced upon all creatures both the blessed and cursed as is expressed Matth. 25. 31 to the end then will Christ resigne the Kingdome to the Father and this world together with his Kingdome shall end Object But you will say though this be long that Christ shall raigne yet it s not ever but it s said that he shall reigne for ever Ans. I answer it is said to be for ever though it is thus and at this time to end as the Apostle saith expresly he shall then resigne yet it is said to be for ever First because it is to be to the worlds end and the end of time and therefore is truly for ever as Moses Statutes were said to be because to last till Christ came and the end of that Discipline Christ and his Saints shall stand on the earth at the latter day Job 19. 25. that it shall be the last that shall rule and possesse the earth for so soone as they resigne all this world shall end Secondly because this Kingdome shall never be swallowed up by any other or after Monarchy as the former were by the latter and all by this of Christ therefore it is said Dan. 2. 44. It shall not be destroyed it shall not be left to other people Thirdly because it lasts long yea longer than ever any Monarchy and we say of long lasters that they last ever Fourthly because though his Kingdome be resigned yet it is but a translation or swallowing up of it into glory it remaines but is perfected not in the Sons but in Gods hand not in this world but in heaven The estate also of the Church shall never decay in grace or peace though once it shall be assaulted and the Saints after this Kingdome shall never dye they who lived and dyed before it began were raised up and died no more they who lived in the 1000. years of it died but together with the Saints found alive at Christs last comming they are raised up and changed and are all with Christ during the last Judgement and when it is done they with him go into heaven and are ever with the Lord 1 Thess. 4. therefore in these regards is that true Ps. 102. 27 28. God hath no end of years and the children of his servants shall continue and be established before him that is abide for ever in glory as hee is Thus much for the third thing the Duration of Christs Kingdome how long it shall continue when it shall end Now followeth the fourth thing to be considered namely the beginning of this Monarchy when the time shall come that it shall be set up This Monarchy of Christ is to be the last in the world as it is to last to the end of this world and therefore it is to begin when all the foure Monarchies are expired and ended Dan. 2. 34. this stone is to simite the Image on the feet that is it is to be set up when the Monarchy is passed the Head Armes Brest Thighs is come to the Legs and that in the Feet or Toes of it which is the fourth and last Monarchy namely the Roman after it is divided into the East and West Monarchy and their Westeâ—ne is broken into many petty Kingdomes then when their reigne is expired shall the Monarchy of Christ come Dan. 2. 44. In the daies of these Kings not one but many when many Kingdomes are made up out of the Roman Monarchy shall God set up Christs Kingdome So Dan. 7. 3 27 c. Foure Beasts that is States and Monarchies though called foure Kingdomes The first was the Babylonian then in being and expiring the second the Medes and Persians the third the Grecians under Alexander as a Leopard and with wings swiftly over-comming the world the fourth the Roman which was stronger and more stronger than all the formeâ— because of the many changes that should be in it as Ten Hornes or Kingdomes rise out of it and among them another fearfull little Horne Dan. 7. 7. which is interpreted ver. 9 20 23 24 c. The sum of which is that after the Roman Monarchy was parted in two legs the Eastern and Western Monarchy in this Western Monarchy for the Eastern which contain now the Persian and much of the Turk Tartar c. he passeth over in that the Churches were in those dayes to be in the Westerne parts of the world I say in this Western Monarchy should ten Hornes or Kingdomes arise and among them another little horne most blasphemous Now by the ten Hornes are meant ten Kingdomes which rose out of the Westerne Roman Monarchy and by the little Horne so blasphemous is meant the Papacie which rose up among or together with their Ten Kingdomes as is exprest Rev. 17. 12. For about the same time that the Bishop of Rome usurped Papall dignity or Authority these Kingdomes in Europe began to be set up and to become severall distinct Kingdomes but by the little horne is meant the Papacie as appeares because of its base words Dan. 7 8. 21 25. and its continuing for a time times and halfe a time is onely applyed to the Papacie Rev. 12. 14. Dan. 12. 7. and is the same time named in the same phrase and the same Oath which in reference to the Papacies prevailing is used Rev. 10. 5 6. and therefore he saith time shall be no longer expressing the end of the Papacies prevailing by the generall phrase of the time because it was prophesied of in Daniel in those dark phrases of time times and halfe a time now whereas it is said to rise up after the Ten whereas Rev. 17. 12. the Beast or Papacie is said to be one horne with the Ten to be ruinated v. 16. whereas this roots up three of the ten Kingdomes or