and his Saints none shall have Dominion and Greatnesse but he All Rulers shall serve him So Isa. 2. Christs kingdome is expressed First in its spirituall State by the Gospels preaching vers. 2 3. c. thence it shall proceed to bring under it all the earth even the haughtinesse of people that is their Kingly power which is the height and pride of the earth and he alone shall be exalted as Monarch verse 11. 17. c. Isa 24. 21 22. 23. The high ones that is the Kings and their Monarchies shall fall before the Lord and the Sun and Moon that is Majesty of a higher and lower ranke shall vanish before him as Rev. 21. 23. 24. No need of Sun or Moone that is kingly power Christ will be instead of all to it so Chap. 22. 5. 21. 24. Kings bring their glory to it that is lay downe their Honours thâ—re and this he seemes to meane by shaking not earth onely in change of customes with people but Heaven also that is the Kingly power therefore he addes shake Heavens and overthrow Thrones Hag. 2. 21 22. which the Apostle applies to Christ and his Kingdome Hebr. 12 26 27. and shews that he can doe it in that he is so great a King as once shooke the Earth with his voice when he gave the Law and set him up a kingdome of one Nation but he can and will shake Earth and Heaven also when he sets up his full Kingdome and makes the new Heaven and Earth for these words yet once more signifies the removing of old things in Heaven and Earth to make new that is to change all worldly customes and so all kingly glory and set up a new even his owne glory So Zach. 14. 9. Then the Lord shall be King of all the earth and his Name one and the Lord one no more Lords but he as the Monarchies in that time swallowed up all kingly power under them And this Monarchy of Christs comming after all the rest when more of the world is found out will be larger in extent then all the former The name of the Lord Great from East to West as never yet any was Mal. 2. 11. For the better understanding the extent of Christs Kingdome consider that before this Monarchy of Christ shall end and be given up to the Father it shall extend it selfe to all reasonable creatures Angels Devils and all tongues Phil. 2. 10. 11. so that every creature reasonable shall acknowledge Christ to be Lord and King but this generall extent of it shall not be till towards its consummation He shall put all under his feet and then resigne 1. Cor. 15. 24. and by Paul Rom. 14â— 10. 11. this universall subjection is referred to the last and generall Judgement so that of this I now speake not but of the generality of all that live on earth under Christ his Scepter and Monarchy in its first rise and continuance this is the extent of Christs Kingdome Secondly the quality of this Kingdome of Christ for the opening of which we must know That the day of Judgement is taken sometimes more strictly sometimes more largely in Scripture Strictly it is taken for a partiall Judgement when some are judged but not all many both Saints and sinners shall be judged and that with great terror and solemnity but all Devils and all the generation of Man-kind from Adam to the last that shall be born shall not be judged in this partial and more strict day of Judgement But more largely is taken for that generall day when all men and Devils shall be judged as Matth. 25. 31. to the end and Phil. 2. 10. 11. and now it is not usuall by the day of judgement to mean onely this large and generall Judgement but the Scripture speaks of a day of Judgement more partiall and more strict wherein not all but yet a world of Saints and sinners shall be judged and that long before the last and great judgement as Dan. 7. 9. 10. and 2 Tim. 4. 1. and 2 Pet. 3. 7. and Rev. 11. 15. 18. which cannot be meant of the last generall Judgement because after that Christ resignes his Kingdome as is shewed formerly 1 Cor. 15. 24. but this is when he takes his Kingdom as all the places shew and much is to be done by Christ and his Saints after this and it is said expresly that the second death instantly followeth the last generall Judgement Rev. 20. 4. but of this Judgement it is said the Temple was opened and great things done after it Rev. 11. 15. 18. 19. and in 2 Pet. 3. 7. 13. it is said There shall be a new Heaven whereas the highest Heavens are not made new into which the Saints enter after the last Judgement and a new earth in which dwelleth righteousnesse but the Saints after the last Judgement enter the highest Heavens and dwell not on earth Matth. 25. 34. that is the Kingdome prepared ever since the foundation of the world and they go into eternall life vers. 46. that is the highest Heavens above the Sun and time so that no righteous men shall be left upon the earth and this is applyed to the new Ierusalem Revel. 21. that former things passe away and all things are made new vers 4. 5. Now this Jerusalem is not heaven for it comes downe from God out of Heaven vers. 2. therefore it must be meant of a change which shall be in this world on earth before the Generall Judgement which he cals by the name of the day of Judgement vers. 7. And it is fitly so called for it shall be First a generall Judging though not to the second death of all the ungodly in the world at least of all that will not stoope to Christ his Scepter being indeed that Judging Luk. 19. 27. as Noahs flood was from whence he fetched his argument 2 Pet. 3. 6. That as once by water God destroyed all people except such as were in the Arke but did not then end the world but gave time and ages after it So will he once againe destroy all ungodly ones on earth but give thereby a Reformation not an end to the world Secondly this shall be a judging to the Saints alive Many that are dead and killed shall be raised up and justified before men and they that are alive shall be blamed as we shall shew anon So that this time is fitly called a day of Judgement now these two times and degrees of Judgement begin and end Christs Kingdome or Monarchy wherefore all the time of Christs Kingdome may fitly be called a day of Judgement it being a rewarding of his Servants and punishing the wicked And as in a naturall day there is the beginning or evening and progresse to its end or morning of it which is the best time of it So is there in this day of Judgement or time of Christs Monarchy an evening or beginning which
have dyed in the Faith Rev. 20. 4. not onely they that were beheaded but all that subjected not to Antichrist by which innocency from Popery he meanes all Saints though he instances in an escape from Popery onely because that is the snare which in this latter part of the world takes such as are not Saints and more plainely Rev. 11. 15. to the chapters end there is set out Christs Kingdome and it is said that not onely the Prophets but all that feared him both small and great should be judged and rewarded even all that feare him small Christians and greater and how judged that is their cause pleaded against their enemies by a just punishment of them in the present generation of the wicked in whom all the foregoing generations of the wicked were punished God shewing thereby what they all did deserve and rewarding the Saints how is that by raising them from the dead for as he speakes of the dead Prophets so doth he of the dead Saints and of all Saints dead and not onely of such as were martyred and this Resurection is not at the Worlds end for after this he shewed many things were done in the World as the Temple opened c. and it is the beginning of Christs Kingdome as we have shewed before this also is cleare by that signification that Christ put on their receiving the Lords Supper in a Table gesture where they sate as it were at his Table and he served them for as they sate at Table eating the Passeover he instituted and administred the Lords Supper Luk. 22. 14. He sate downe that is in a Table gesture at the Passeover and vers. 19. 20. at that meale he instituted the Lords Supper and therefore as they sate in the Table gesture for it was as they were eating at Table Mat. 26. 26. which was sitting Mark 14. 18. Now I say having thus Administred to them the Lords Supper as they sate he in that being as one that served them because he gave the bread and wine whereas in the Passeover they eate it with him without his Administring it to them He inferres hence two things One was that which met with the present corruption of pride that then brake forth vers. 42. to 48. Since he had set them downe and served them they should not strive who should be greatest Another was a consolation for the future which was signified and sealed up to them in that Sacrament of the Lords Supper vers. 28. 29. 30. that by his admitting them to sit and eate of that his Supper and Table he did shew and seale to them the fellowship which they should have in his Kingdome That they should sit as Kings and rule the Tribes of Israel which cannot be meant of Heaven for that is the Fathers Kingdome and Christs Kingdom ends when this world ends Therefore the Sacrament of the Lords Supper not onely seales up and signifies spirituall and eternall Priviledges but also the Kingdom of Christ which shall be enjoyed in this world and therefore it is to cease at his comming to set up this Kingdom for it is to shew forth his death till he come c. 1 Cor. 11. 26. and then to cease And this is not onely signified and sealed to the Apostles but as in them he gave the Sacrament to all Beleevers so in them he taught all Beleevers members of his Church that as sitting at his Table assured them that they should rule with him in his Kingdom so that the gesture of a Table is necessary at the receiving of the Sacrament or else a maine use and comfort of the Sacrament is lost which is the signification of our Raigning with Christ in his Kingdome in this World And whereas it is inferred upon the Apostles being with Christ in his Temptations Luk. 22. 28. It is not meant onely of his Personall Temptations but of his mysticall that is all the Temptations which in his Name and Members doe befall him therefore Paul saith He filled up the sufferings of Christ Col. 1. 24. and so agrees to every Saint Now if all Communicants at the Lords Supper who are Saints have signified and sealed to them by sitting at that Table in a fellow-like gesture or rather they sitting and Christ serving them assures them that they shall have a Kingdom and rule in this world with Christ then surely being dead before this Kingdome they must all as well as the dead Apostles be raised up when Christ comes to begin this Kingdom So Act. 3. 12. 20 speaking of Christs nâ—xâ— coming after he ascended which is this his second coming to set up his Kingdom for he saith that the heavens must hold him till then and then he is to restore that is make new heavens and new earth which he is to do in his Kingdome Isa 67. 17. Re. 21. 12. I say he saith in these times those Beleevers shall be refreshed and their sinnes blotted out therefore then were they to be raised from the dead or how could their sins be blotted out and they then refreshed and surely most of the rewards promised in the Epistles to the seven Churches in Asia are meant of these times of Christs Kingdom Rev. Chap. 2 3. and not of rewards in Heaven as it is usually taken as those rewards Rev. 2. 7. 11. 20 27. and Rev. 3. 12. for in heaven there is no Paradise or tree of life or Christ his ruling Nations with a Rod of Iron or sitting one Thrones with a kingly power for at this Worlds end before Heaven is entred Christ resignes his Kingdome wherefore all these things are applied to Christs Kingdome on earth Rev. 21. 22. which bâ—cause we should not thinke it to be Heaven it is said expresly it came downe from heaven Rev. 21. 2. it is indeed heavenly but yet on earth not in heaven thus what is promised Rev. 2. 11. not to be hurt of the second death is performed to the Saints of this Kingdom on earth raised from the first death Rev. 20. 46. So what is promised of Paradise and the tree of life Rev. 2. 7. is performed in this Kingdom of Christ Rev. 22. 14 So what is prophesied Rev. 1. 26 27. is in effect applyed to this kingdom of Christ on earth Rev 21. 7. and so that promise Rev. 3. 12. of the new Jerusalem is applyed to this Kingdome Rev. 21. 2. Now the condition of these promises is to overcome which seemes to agree to every beleever for faith is the victory by which we overcome 1 Ioh. 5 4. yet if it be applicable onely to some who peculiarly contest with adversaries yet sure it is found in divers who were never martyred as Luther others who conflicted and overcame more then some Martyrs therefore surely not onely the martyred Saints shall be raised from the dead at Christs Kingdome but other dead Saints also therefore this coming of Christ to set up his Kingdom is set out by the Saints raised from the
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
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
set up and that was in the Raigne of the Emperour Julian the Apostate who raigned in the yeare of our Lord 360. or 366. and set up Heathenisme that Abomination and endeavoured to set up Judaisme to roote out Christianity and therefore attempted to set up Sacrifice and re-build the Temple but by earth-quakes God cast all downe and whereas the Foundation of the Temple was never rased those earth-quakes cast up those stones so that as Christ saith noâ— a stone was left upon a stone which there was till thiâ— time Now then this is the time when we must begin to account And if you object That in these dayes it was no hurt that the Sacrifice was stopt because God had supprest that worship I say so he had at that time before spoken of Dan. 7. 27. of which our Saviour Christ speakes for it was 36. yeares after Christs death yet because it was a famous thing it served well for a marke when to begin an Account So then unto 360. or 366. in which this was done let us adde the 1290. dayes which is the time how long from this it should be before the Jewes should be delivered and it makes 1650. or 1656. yeares of the Lord in which the Israelites are to be delivered by being called to Christianity both the Jewes who are two Tribes which were in Christs dayes and the ten Tribes which are Israel and from this time of the conversion of the Israelites for forty five yeares after are the twelve Tribes to suffer great troubles Therefore Dan. 12. 11. after 1290. daies he saith He is blessed that comes and waits unto 1335. daies more that is forty five yeares after for to that time the troubles will be such as never were Dan. 12. 1. namely to the converted Israelites but not to the Gentile Christians for these have beene troubled by the Heathen Roman Emperours a long while and after that by the Beast which succeeded them viz. the Papacie all the time of the Papacie heavily afflicted at the end of the Papacie by slaughter of all their witnesses therefore they from thence forward shall have quietnesse but the twelve Tribes who till 656. lived without Religion being converted to Christ shall have sore trouble for 45. yeares after as their Fathers for forty yeares wandred in the Wildernesse after they were come out of Egypt before they entred Canaan by the latter dayes of which time the remains of Papacie after Româ—s ruine will have spread and got some head againe and joyne with the enemies of the twelve Tribes in the East and so generally both Mahumitans Heathens and Papists will combine together to ruine the Iewes and all other Gentiles who be true Christians to save from which ruine Christ will come from heaven and ruine with fire all those Nations of the wicked Revel. 16. 13. to 17. And the seventeenth verse is the seventh Viall or Woe of the seventh Trumpet Rev. 11. 14 15. whereby as vers 18. The Nations being angry Christs wrath came and destroyed them and then will Christ set up his Kingdome and begin the thousand yeares and raise the dead Saints And this comming of Christ will be sudden as a Theefe he will steale in on the world Revel. 16. 15. 2 Pet. 3. 10. Which shewes that Peter speakes of this comming of Christ and not of the worlds end Therefore of 45. yeares after 656. Christ speakes to Daniel Chap. 12. 1. He shall then stand in the lot that is he with the rest of the dead Prophets and Saints shall be raised up from the dead So that it is likely that Christs comming from heaven and raising the dead and beginning his Kingdome and the thousand yeares will be about the yeare of our Lord 1700. for it is to be about 45. yeares after 1650. or 1656. But yet I conceive that there may be some conception or more remote beginning of Christs Kingdome sooner even presently upon the end of the sixt Trumpet which brings in the resurrection of the Witnesses and fall of the tenth part of the City and that by the beginning of the seventh Trumpet which followeth presently upon it about the yeare 1666. For it is said upon the blast of the seventh Trumpet that the Temple was opened c. Revel. 11. 15. 19. and so Revel. 1â— 5. which is the same with the other as hath been shewed Now the opening of the Temple is the Revelation of Gods truth and worship more clearly then was before and so a state of greater light and purity of worship then was before which seemes necessary to follow upon the resurrection of their Witnesses and their ascension or taking up to God and yet this is made the worke of the seventh Trumpet Therefore I thinke that the Seventh Trumpet may begin presently after the ruine of Rome Anno Domini 1666. and bring in a pure state of Churches and yet Christ not to come and begin the thousand yeares till Anno Dom. 1700. for surely in the thousand yeares there shall be no Temple as was shewed before If therefore the thousand yeares began at the first entrance of the seventh Trumpet when and where should the Temple be opened which was measured Revel. 11. 1. to be preserved and used and goeth before the new Jerusalem or the thousand yeares Rev. 3. 11 12. And whereas it is said the mystery should be furnished so soone as the seventh Trumpet sounded Revel. 10. 7. and that the Kingdomes were Christs Rev. 11. 15. I suppose it may be truly said since so great a Reformation shall be presently therewith and within so few yeares after viz. some thirty foure yeares the full setting up of the Kingdome Now having found out when Christs Kingdome or the thousand years shall begin it is easie to guesse when the time of the last generall Judgement and the worlds end shall be A question which Christs Disciples asked him Matth. 24. 3. but he saith neither Angel nor he himselfe as a man knew vers. 36. that is in those dayes but it was lockt up in the Fathers secrets Indeed Daniel had a marke given him by which we do find out the beginning of Christ his Kingdome namely from the time of the Sacrifice ceasing 1335. dayes yet hee knew not when the time was of the ceasing of the Sacrifice nor how long Christs Kingdome should last at whose ending the day of Judgement should begin so that not for himselfe but for us was that revealed to him as 1 Reâ— 1. 12. But after Christs Sufferings and Ascension all the Fathers secrets were opened to him for he was worthy of it and he reveales them to the Churches by John he opens the meaning of Daniels time times and halfe a time which no creature could expound to be 42. moneths or 1260. dayes he tels expressely that his kingdome should last after it was fully â—â—itled a thousand yeares and then should be a little season of disturbance but no hurt
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.
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