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
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
it shall be done to all the earth this is most fully set down by the Prophet Daniel chap. 2. 31. to 46 the great Image presented in a dreame to Nebuchadnezzar represented foure great Monarchies whose foundations indeed were laid presently after the Floud in Nimrod and that Assyrian Monarchy which grew up into the Babylonian c. whatsoever God did before the Floud it is evident that ever since it except a little time at first to grow he hath held this World under a Monarchy and so he will hold it untill its end I say God by Daniel the Interpreter and by that dreame to Nebuchadnezzer in and by an Image represented foure great Monarchies one of which was then in being and the rest were to follow and every one of them had the World as then it was found and esteemed under them The first Monarchy was the Assyrian which fell into the Babylonian and blossomed in Nimred Gen 10. 8 to the 13 and was ripened in that present Nebuchadnezzars child and grandchild This Monarchy was expressed in that Image by the head of gold The second Monarchy was that of the Medes and Persians which blossomed in Cyrus who conquered Babylon and slew the Grandchild of Nebuchadnezzar namely Balteshashar Dan. 2. 39. and endured till Darius whom Great Alexander the Greek overthrew this Monarchy was exprest in that Image by the Brest and Armes of Silver The third Monarchy was that of the Greekes which blossomed or rather immaturely and suddenly ripened in Great Alexandar of Macedon a Grecian and by his sudden victories over-ran the World and by his sudden and untimely death was divided into foure great parts by foure of his chiefe Generals who parted the world among them Dan. 2. 39. untill the more Westerne people by little and little namely the Romanes won all from them this Grecian Monarchy was expressed in that Image by a belly and thighes of brasse The fourth Monarchy was that of the West namely that of the Romanes which compared with the former is Western which blossemed and ripened leisurely and by degrees and was therefore the more like to last long And by certaine gradations and much time rooted out successively all the inheritors of Alexander the upholders of the Greeke Monarchy and possest all the chiefe known parts of the world and so fetching its beginning lower Westward and yet up as high Eastward it became a mightier Monarchy then any of the former This Monarchy was expressed in the Image by the legs of Iron Dan. 2. 32. 40. Because as Iron it was strongest of all and subdued all under it but in processe of time the body of the world which it bore up being so great to which it was a leg or supporter it divided it selfe as it is in the naturall body into two legs and is in the image so expressed though for a great while it was but one Monarchy yet at last it grew into two the Eastern and Western Monarchy which yet though divided were both strong as Iron and held all Nations under them but in processe of time these fell into feet and toes as the naturall body of man from two legs descend into feet and toes The Eastern Monarchy was swallowed up by the Persian Turke c. The Western Monarchy fell into divers Kingdomes but among these subdivided Kings was strength and weakenesse the feet being part of Iron and part of Clay Dan. 2. 33. 41. and much mingling shall be among them to rejoyn the Kingdomes into one body some whereof are weake and some strong as Iron and Clay but it never shall be as Iron cannot be mixt with Clay Dan. 2. 41. 42. 43. The Spaniard and Austrian in Spaine and Germany and other Nations in Europe some of which are strong and some weak have sought by marriage and other Covenants to mingle and rejoyne into one Monarchy but it shall never be as we cannot mingle Iron and Clay But to the period and upshot of their Soveraignty and Monarchy they shall remaine Kingdomes distinct as feet and toes of Iron and Clay partly weak and partly strong now in the dayes of this fourth Romane and Western Monarchy There shall be a stone cut out without hands Dan. 2. 34 to 36. which shall first ruine these Kingdoms it smote the Image on the feet that were of Iron and Clay vers. 34 and so swallowed up the whole Image all the foregoing Monarchies were brought under it and by it to nothing vers. 35. and it became a Monarchy over the whole Earth wherever any of the former Monarchies had ruled â—ers 35. that is as is explained Dan. 2. 44. 45 a Kingdome which that Stone shall obtaine set up by the God of Heaven Whereas the other Monarchies were erected by men on earth though permitted and ordered by God which Kingdome or Monarchy shall swallow up in it all foregoing Monarchies and that by no humane meanes or policie for it was without hands or not in hand that is not of man but a Divine worke every way and it shall reach and swallow up not onely the feet and toes but the leggs of Brasse the Brest and Armes of Silver the head of Gold Dan 2. 34. 35. that is all Kingdomes and States that were from first to last under any of the Monarchies shall be swallowed up and come under this And this is a fift Monarchy which shall arise in the world after the former feure which is meant of a state of Christs Kingdom as appeares First because it is called a stone as Christ is the stone which the builders refused become the head of the corner 1 Pet. 2. 3. to 8. And secondly it is a stone not in hand or not cut out with hands because by God immediately without humane helpe this Kingdom shall be reared up Thirdly its duration that it shall last for ever shews it is 〈◊〉 of Christs Kingdome we people shall swallow it up as they have done all other Monarchies the Babylonian was 〈◊〉 to the Medes and Persians and this to the Grecians 〈…〉 the Romanes but this shall be left to none but this shall be 〈◊〉 Dan. 2. 44. that is to the worlds end but the Kingdome at the worlds end shall be Christs for then he gives it up to the Father 1 Cor. 15. 24. therefore till then and at that time when all ends he hath the Kingdom Christs spirituall Kingdome and his Providentiall were before this time therefore that which is to begin when these Monarchies end must be Christs Monarchy wherefore from this prophesie we learne that Christ shall have a Monarchicall State on earth and a visible Kingdome as other Monarchs had swallowing up or causing to vanish all other Monarchies as the latter Monarchies did the former And that this Monarchy is to be Christs is yet more plaine by Dan. 7. where the foure Monarchies under 4 Beasts are prophesied of vers 3. to 9. the 16. 17. after
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
is lesse glorious and a morning which is much more Glorious but leads to its end as the morning doth to the end of the Day Now because the evening and morning makes one Day and all Christs time for his Monarchy is but as one Day wherefore it is called Christs Day 1 Cor. Therefore that which is to be done in the morning or latter part of the Day is joyned with the evening or beginning of the Day because before this time is ended all such things shall be done thus Dan 12. 2. 3. It is said that at the time in which Michael the great Prince shall stand up for Daniels Prophecy And there shall be a time of trouble such as never was and many that sleepe in the Dust shall awake some to everlasting life and some to everlasting contempt and they that be wise shall shine aâ— the brightnesse of the Firmament Which things Christ applies to the last generall Judgement which we call the Morning or glory or close of that day of Christ Mat. 25. 46. and 13. 40. 43. Yet it is conjoyned to the Evening and first beginning which is troublous and Darke Dan. 7. 9. 10. The everthrow of things that is former Monarchies and all Kingly power and the innumerable company of Angels and setting the Judgement and opening the Bookes which is not till the last part of the Day of the generall Judgement as Rev. 20 12. 13. c. are joyned together so 2 Tim. 4 1. Christs appearing kingdome judging quicke and dead are conioyned as if all one whereas though at his first appearing he shall iudge some quick and some dead yet the generall iudging all quick and dead shall not be till the latter end of this Day And this is it hath made many mistake as if there had beene no comming of Christ or Judgement but the last and universall Judgement whereas there is another before it more then a thousand Yeares as we shall see hereafter But God in Scripture joyns together things farre distant in time because done in the same day of Christs Monarchy as we sometimes see an hill and see not many miles of low grounds and valleys betweene us and that Hill but thinke the Hill is neere us So God hath made visible some of the most glorious works of Christ in the morning or latter part of this his day and Reigne but more obscurely presented a great deale of the beginning and former part of this his Day and reigne wherfore it hath beene over-looked by most Christians since the first hundred Yeares and nothing hath beene seene but the last generall Iudgement and triumph of Christ which shall be onely at the last Day over all People Now then to open the quality of Christs Kingdome wee must shew and that briefely what it is in both the parts of that Day of his namely what 〈◊〉 in the Evening or first part of it and what it is in the Morning or latter part of 〈◊〉 First What manner of Kingdome Christs shall be in the Evening and first part of it The beginning or first part of Christs Kingdome I call an Evening alluding to the Creation in which every day had first it's Evening and then it's Morning Because compared with the following state and glory of it it is as short of Majesty as the Evening is in glory short of the Morning and time following Now in the evening or beginning and first part of Christs Kingdom as in other Evenings there is first an end or withdrawing and ceasing of the light and glory of the fore-going day this shuts in and the Day enluing tends first to a night So Christs Kingdom shall begin with the withdrawing of Peace and comfort had through the time and Raigne of the fore-going Monarchies and darknesse of night that is great troubles shall begin to arise upon those who shall be Subjects of Christs Monarchy both beleeving Gentiles and Jewes with Israelites or the ten Tribes who shall be all converted and after that be greatly troubled as we shall shew when we open the beginning of his Kingdome which trouble is as the shutting in of a former day but when this trouble is at it's height and full then comes the beginning or setting up of Christ his Kingdome for the opening of which consider we three things First What Christ will do when he sets up at first this his Kingdome Secondly Who shall be the Subjects of this his Kingdome Thirdly What shall be the Priviledges of this Kingdome which is the opening or first part of this his Day First What Christ will doe when he at first sets up this his Kingdome he will come from Heaven visibly Even as he went up thither Act. 1. 11. which comming is not his last comming to the last Judgment but a middle one twix't that and his first comming which hath not been considered For Christ had three commings The first was when he came to take our nature and make satisfaction for sin The second is when he comes to receive his Kingdome for to receive which he went into heaven Luk. 19. 12. 15. which is that I am now speaking of A third is that when he comes to iudge all and end the world the latter comings are two distinct commings not all one as it hath beene thought therefore they are made distinct Mat. 24. 3. and answered dictinctly by distinct signes in that Chapter Now this second comming of Christ which shall be long before his comming to the lâ—â—t Judgement and to end the world â— is that when he beginnes and sets up this his Kingdome for at the setting it up Christ shall come from heaven Dan. 12. 1. Michael shall then stand up that is Christ shall then visibly appeare which is not spoken of the day of the last Judgement For it is the time of the Israelites great trouble after their first conversion to Christianitie as we shall shew hereafter 2 Tim. 4. 1. with Dan. 7. 13. when Christ came to bring his Kingdome he appeared but his comming to his last judgement is to judge and resign his Kingdom therefore this is a former coming at which second comming of Christ when he comes to begin his Kingdome he will come with the same glory as at the last for as it is said of his last comming to judge the world Mat. 25. 31. 34. He comes with a Throne and as a King so shall he come at his second or next comming when he begins his Kingdom Mat. 19 28. which place is the same with Luk. 22. 30. where he expresly speaks of his owne Kingdome which he is to administer in this World whereas that Kingdome in Heaven is the Fathers Mat. 13. 39. 34. Now when Christ with his glory shall come from Heaven he will doe three things First He will raise up the Saints which are dead before this his coming not onely such as have beene martyred as some thinke but all Saints who
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
dead the Orthodoxe Protestants and Christians who oppose Popery in every Kingdome that is under Papall power and by that time the period of the Papacy namely 42. moneths and of the Witnesses viz. 1260. dayes grew towards an end that is towards Anno Domini 1666. shall have fully slaine all bold opposers of it either in Magistracy or Ministery and all the Christianâ— reformed but by killing we hope is not meant the shedding of their blood because it is said They shall rise againe which they should not so soone if they were killed but a civill death by suspension and putting them out of Office and suppressing them so that they shall not dare to oppose but the feare of Law and the Prophets tumult shall keepe them from shedding their blood which is meant by the Peoples not suffering them to be buried Rev. 11. 9. for if they were slaine indeed no people would keep them from burying but being suppressed they keepe them from being killed and within three dayes and an halfe that is three yeares and a halfe after they be all supprest a Spirit that is of Courage shall come on them and the people and they shall recover and do more against Popery than ever and put more glory which is meant by their ascent to Heaven vers. 11 12. In all both dying arising ascending alluding to Christ And then a tenth part of the City fell v. 13. not strictly the people of Rome but largely the Jurisdiction one of the ten Cities in Europe which were under Romes Papall Power in whom the witnesses were slain shall by an Earthquake that is by a Commotion of people revolt from Romish religion and reforme perceiving how Papall-power hath slaine her Witnesses and abused them And this it is thought will bring in the fifth Viall Rev. 16. 10. which shall be the ruine of the City of Rome which is onely the feare of the Beast or Papacy whose fall is celebrated Rev. 18. By which ruine of Rome the Kingdome of the Papacie shall be darkned Revel. 16. 10. but not totally ruined till the seventh Viall vers. 17 19. which is the seventh Trumpet and the beginning of Christs Kingdome Therefore it is said that Christ comming shall slay them 1 Theâ—â— 2. 18. But yet at this ruine of Rome the Head and Empire of the Papacie shall be broken so ended though it shall breath a while after therefore to this time is the Papacies and the Witnesses continuance prophesying numbred from their first beginning 42. months and 1260. dayes which expire An. Dom. 1666. and by three yeares and an halfe before this shall the Papall power have support in Europe all the opposers of it in Ministry or Magistracy or Christians but by that yeare 1666. they shall recover againe and draw off one Kingdome in Europe from the Papacie and ruine Rome and this is that Wo which ends the sixth Trumpet Rev. 11. 14 15. And if ye object that more than one of the ten Kingdomes in Europe are already falne off from Popery I say they shall all Apostatize againe to Poperie as wee shall shew anon and yet one of them shall returne againe to the Truth at the time forenamed And this is the trouble on the Gentile Christians namely a weaâ—ing of them out by the Roman Westerne Monarchy which is become Papall and shall oppresse them all the time and towards her 〈◊〉 shall suppresse all her Witnesses Dan. 1. 20 21 23 24 25. all which trouble to the Saints goeth before Christs comming which shall quickly follow after the slaying of the Witnesses as a preparation to which shall be the Resurrection of the Witnesses the fall of the Tenth part of the City and then quickly sounds the Seventh Trumpet which brings in the Kingdome of Christ Revel. 〈…〉 15. even at the beginning of it Revel. 10. 7. For by the Mystery of God is meant the Kingdome of Christ as it is explained Chap. 11. â—5 So that there is hope from 666. forwards things will goe well with the Protestants or Gentile Christians till the Thousand yeares begin except one assault which shall not hurt but feare them and is to uâ—her in the comming of Christ of which anon we will speake Now besides this we have another reckoning which Daniel gives us and that more plainly than he did this for this concerning the Gentiles was shewed him in the hidden words of a time times and halfe a time but when it was to begin and be reckoned it was not shewed him but another is revealed to him more plainly because it concerned his people Israel Dan. 12. 11 12. that is set downe when the account should begin and plainely a day for a yeare as was usuall in the Prophets phrase and as Ezek. 4. 5 6. And this is to shew when the Jewes should begin and be converted to Christ and when they should be ripened and Christ come and set up his perfect Kingdome which was to be with the Resurrection of many dead Saints and to last a Thousand yeares for he respects some worke to be done the time of which he deciphets and that is that work of which there was speech And at that time thy people shall be delivered c. for that answer vers. 6. 7. is onely to a branch included in the former words but not exprest about the Gentile Christians which and the Answer Daniel understands not but that finished he shewed Daniel some that he understood about the Jewes therefore he speaks in the phrase of Sacrifice and I say hee first shewes when the Jewes shall be converted and that he saith should be 1260. dayes after the daily Sacrifice is taken away c. and the Abomination that maketh desolate setup so that if we find when this was done then 1260 dayes that is yeares after shall the Conversion of the Jewes be and 45. dayes that is yeares after that shall be the Resurrection of Saints comming of Christ and the thousand yeares begin Now the Scripture mentions two things in which the abomination was to be set up one was a while after the death of Christ the cutting off the Messiah which Christ makes an immediate fore-runner of the ruine of Jerusalem Mat. 24. 14 15 16. and this is spoken by Dan. 9. 27. The Sacrifice shall cease and the over-spreading abomination making desolate and a while before vers. 26. the Messiah shall be cut off this was done some 36. yeares after Christs death a yeare or two before the last ruine of Jerusalem by Vespasian and Titus for the faction in the City supprest the Sacrifice and made the Temple their Rendevous and so abominably defiled it Now this was onely a signe of Jerusalems ruine and a warning to Christians to flie out of the City and if wee should count from this the number of yeares here set downe for the bringing in the Jewes it is long agoe expired But there is another time wherein the Sacrifice was stained and Abomination
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
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
THE PERSONALL REIGNE OF CHRIST VPON EARTH In a Treatise wherein is fully and largely laid open and proved That Jesus Christ together with the Saints shall visibly possesse a Monarchicall State and Kingdome in this World WHICH SHEWETH 1. That there shall be such a Kingdom 2. The Manner of it 3. The Duration of it 4. The Time when it is to begin By IOHN ARCHER sometimes Preacher of All-Hallows Lumbard-street Ye men of Galilee why stand ye gazing up into Heaven This same Iesus which is taken up from you into Heaven shall so come in like manner as ye have seene him go into Heaven Act. 1. 11. Behold the Tabernacle of God is with men and he will dwell with them and they shall be his people and God himselfe shall be with them and be their God Revel. 31. 3. And the Kingdome and dominion and the greatnesse of the Kingdom under the whole Heaven shall be given to the people of the Saints of the most High whose Kingdom is an everlasting Kingdome and all Dominions shall serve and obey him Dan. 7. 27. LONDON Printed and are to be sold by Beniamin Allen in Popes-Head-Alley 1642. THE PERSONALL REIGNE OF CHRIST VPON EARTH THE Scripture reveales to us a Three-fold State of Christs Kingdome One Providentiall which is that universall influence and Soveraigne power by which Iesus Christ manageth the Affaires of all the World both in Heaven Earth and under the Earth as Mat. 18. 18. Thus in Mat. 13. The Feild which is the World is called by Christ his Kingdom whence it is that he enlighteneth every man that commeth into the world Ioh. 1. 9. For ever since the fall of Man the immediate dispensation and government of all things is delegated to him from the Father so that he is deputed as Viceroy or immediate Administrator of all things Therefore it is that he is Distinguished from the Father and Holy Ghost by the Title of Lord Acts 2. 36. Lord and Christ that is anointed to be Lord in a distinct sense meaning one who by commission is deputed and delegated to immediate administration in the behalfe of others This indeed though the mystery was not revealed Christ as God-man though not as then manifested in the flesh governed and ruled the whole world ever since Adam his fall For if God the Father had not deputed a Mediator his Iustice and Holinesse according to the Covenant of works by which he onely had to deale with mankinde and this World had overthrowne mankind and all this World This is the first state of Christs Kingdome A second state of Christs Kingdome is spirituall which is that Soveraignty which by his Word and spirit he exerciseth over the consciences of some people and in speciall the Elect of God the Father whom by his Word and Spirit he subdues in conscience to an universall obedience to him as 2 Cor. 10. 4. 5 this hath 〈◊〉 ever since the fall first on Adam as wee have to be sure on Evah for to her and her seed as to Abraham and his seed to David and his seed was the promise made And to Abel Seth and so along to Abraham and all his Children by faith Jewes and afterwards Gentiles but this is not generall over all the world and respecting this Christ saith His Kingdome is not of this world and that the Kingdome of God is not by observation that is after a worldly pomp and honour and of this he still speakes when he saith The Kingdome of God is at hand is within you c. And this state of his Kingdome was more narrow and obscure till Christs comming in the flesh and the preaching the Gospell to every creature that is to all mankinde where ever there was opportunitie without restraint to the Nation of the Iewes as it was before and many worthy ones have thought and many doe to this day thinke that this is the onely state of Christs Kingdome and therefore doe appropriate and apply all that is said of his Kingdome in Scripture to this state of it Indeed in many things belonging to Christs Monarchy there is a spirituall sence also and they may not untruly be applyed spiritually as that of making all new which appertaines to the Monarchy of Christ as Revel. 21. 2. 4. 5. and yet applyed spiritually 2 Cor. 5. 17. But they have a farther sense as there is besides this a third state of Christs Kingdome which I may call Monarchicall not because the other two fore-mentioned states of his Kingdome were not so in some sense for in some sence they are as absolute and Monarchicall as any State or Kingdome can be in that he rules by his will and absolute Prerogative he alone as he listeth in his providentiall state of government by which he ruleth all things he doth as he will of that is Psal. 33. spoken and it is said vers. 10. 11. that he onely doth by his will and so in the spirituall state of his Kingdomes Rom. 9. 15. Phil. 2. 13. But I call this last state of his Monarchicall because in this when he entreth upon it he will governe as earthly Monarches have done that is universally over the world in those dayes knowne and esteemed and in a worldly visible earthly glory not by tyranny oppression and sensually but with honour peace riches and whatsoever in and of the world is not sinfull having all Nations and Kingdomes doing homage to him as the great Monarchies of the World had Now because in this visible Majesty it shall be conformed to the Monarchies I call it a state Monarchicall to distinguish it from the two former states which ever have beene since the World began whereas yet this hath not beene which also shall abide with this when it comes and of this last state of the Kingdome of Christ I am to treat and shew foure things 1. That there shall be such a Kingdom 2. The Manner of it 3. The Duration of it 4. The Time when it is to begin First that there shall be a Monarchicall State of Chriâ—ts Kingdome a Soveraignty which Christ shall administer over all the Earth in a visible and worldly manner for splendor riches peace c. though not in a fleshly or sinfull manner Of this God gave us a type in the Government of the Nation of Israel from the time he called them out of Aegypt till they desired a King and cast off their Iudges when he saith They cast not off Samuel but God that is Iesus Christ who is God because Moses Ioshua and all the Iudges were not their Kings though they exercised a Kingly power therefore Moses is called King in Iesurun Deut. 33. 5. but it was not of themselves but by Commission and Deputation from Christ as a vice-Roy so that it was not they but Christ all that while did immediately rule them not so much or onely by a providence as he did all the world else nor
by a spirituall government for so he ruled not them all but a very few of them such as were elect unto eternall life and sanctified but by a King of Monarchicall Government so that he was an immediate and particular King to them and was visibly present amongst them in signes and tokens of presence as the Pillar of the Cloud aâ—d fire and after that in the Tabernacle Arke Mercy-seate c. And did manifestly give them Lawes appearing as a consuming fire Exod. 24. 17. and appointed Officers to administer the Kingdome both ordinary and extraordinary and to punish the offenders executing Iustice by an immediate hand and had all hard cases brought to him and gave order about their battels and appointed their Generalls for warres for the Iudges for the most part except Ely and Samuell were but extraordinary Officers or Generals raised up in danger of enemies and case of warre so that every way Christ was a Monarch and King to Israell wherefore indeed when they refused Judges and would have a King like other Nations they did cast off him yet notwithstanding after he had punished them by one King namely Saul he gave them a King also for a type and shaddow of that which he himselfe did before but in a type and shaddow For as the Nation of Israel in their Mosaicall Discipline and Lyturgy were but a type of the Nations of the World whom in a morall way God will bring to be a People to Christ among which the Israelites as a first borne shall be cheife So Christs government of that Nation from the time they were called out of Egypt till they cast off Judges and after that also by Kings immediately called and Deputed by him which shewed that he still kept the Soveraignty and was their King was a shadow or type of his state of Monarchicall government which in due time he will have immediately and visibly over all Nations on the earth therefore the Israelites Kings could not be deposed by men because not set up by men and ruled so absolutely because they rul'd by Commission immediately from Christ and as types of that his Rule Monarchicall which in the latter Dayes he meant to take up over all the World Thus we see ever since Christ gathered a visible people and Kingdom he fore-shewed his intent to have a state Monarchicall in the World for hâ—s Spirituall Kingdome he typified from the fall of Adam by the Sacrificâ—s Altars and the Preists which were the Fathers and first Borne of the Family but this his Monarchicall Government be began to typifie when he called a Nation to be his people and as he typified it so he fore-told and Prophesied it the 8. Psalme is made onely out of a propheticall Meditation of this Monarchicall state of Christs Kingdome as the Apostle teacheth us Heb. 2. 5. 6. 7. 8. who applyes that Psalme to Christ and to this Monarchicall state of Christ For he saith it is meant of a world and a world to come after that the Apostle writ that Epistle Vers 5. But by providence Christ then had ruled the World and in a Spirituall Government by the Gospel he had spread himselfe over all the world before Jerusalem was ruined as he told his Disciples Matthew 24. 14. then the end that is of the Citie Ierusalem shall come But besides all this there is a whole world to come to be put in subiection to Christ of which Adam in innocencie was indeed a Type for in innocencie was divers Types of Christ in that God ever intended Christ Adams faâ—l and damning all mankind was a Type or figure of Christ saving all the elect Rom 5. 14. So Adams marriage to the woman was a type of Christs coniunction to the Church Ephes. 5. 30. 31. 32. So in the Soveraignty that Christ gave Adam over all that present World was figured out the subjection of a World to come to Christ wherefore the Psalmist speaks in such a phrase as makes Expositors thinke he meant Adam because Adam was its figure but it is evident it cannot be meant of Adam or the state in innocencie because in this Epistle to the Hebrewes after Christ had set up his Spirituall Kingdome by the Gospell over all the World in some consciences every where yet he saith it is a World to come and besides there are divers passages in the Psalme which are not competible with the state of Innocencie as the stilling the avenger c. whereas in innocencie were not Enemies or avengers Therefore this Psalme fore-tels a state of Christs Kingdome to come after the Gospels preaching to all the World wherein he should have as perfectly all the World Subject to him as in Innocencie Adam had all under his dominion as wee read Gen 1. 26. Nor can this be meant of the last of all time namely the Generall Judgement When all knees shall bow to him and â—â—ery tongue shall confesse him Lord Phil. 2. 10. 11. which is refer 〈◊〉 to his last Judgement Rom. 14. 10. 11. For then he is to resigne 〈◊〉 to surrender up the Kingdome to God the Father and to hold and administer it no longer 1 Cor. 15. 24. But this and many other places as we shall see prophesie of a state of Monarchicall Government which Christ shall hold after the Gospell is preached universally before that last and generall Judgement Psal. 22. he prophesieth of Christs Passion and in vers. 6 7 8. the words of reproach torments inflicted on Christ piercing his hands and feet and vers. 18. their demeanour towards the garments of Christ applyed to Christ as Mat. 27 35. and what Christ would doe after his deliverance from his Passion Psal. 22. 22. applyed to Christ Heb. 2. 12. By all which is cleare that Psalme is of Christs Passion after which it is prophesied that all the world should turne to him and worship him and that he should have the Kingdome vers. 27. 28. and that a generation of Saints should serve him and all that be fat on the earth shall worship him vers. 29. which must be meant of the Monarchicall state of Christ and not of his spirituall Government in the conscience onely because it is said vers. 29. that all the fat on the earth shall bow to him and all that goe downe to the dust there is none can keepe alive his soule that iâ— Christ shall have a Soveraignty over all that live and die which he hath not in his spirituall Government which onely reacheth the living This was also celebrated typically and prophetically by Israels subduing all the earth that is all knowne neighbouring Nations round about them Psal 47. and in Salomon as in a type Psal. 72. and is certainely the scope of Psal. 96. 97. 98. 110. For what state of Christs Kingdom as yet whether providentiall or spirituall gave all the earth cause to joy because of peace justice and truth Therefore there is a state to come wherein
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
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
namely all the heavens but the third and highest that is all thatâ— that God made the first part of the first day before he made the Light which is also called Earth Gen. 1. 1. and the heaven there is onely meant the highest heavens for out of that earth which was a darke confused lump and is therefore called a Chaos vers. 2. God afterward made the other lower heaven as the light that is the element of fire ver. 3. and the aire calling it heaven vers. 8. so that all these lower heavens and earth habitable and every creature and ornament were made out of that Chaos which God created immediately Now at the worlds end God will reduce all these to that Chaos which they were at first as he doth mans body to that dust it was made of and leave no order comfort or delight in any place nor any light therefore Hell is called utter darknesse but a meere place for their bodies to subsist in which shall live without aire because they shall be made immortall to be tormented for ever For the things which God immediately made out of nothing shall never change as the highest he â—â—eâ—s and the Angels in them and the soules of men and this Chaos call'd the earth but all other things being made out of something even out of this earth or Chaos they shall after a time change and so all this world shall come to an earth or Chaos againe Rev. 20. 11. at the last Judgement the earth and heaven vanisheth for ever that is the earth and heaven made out of the Chaos the second and third day Gen. 19. 10. and they and all workes in them returned for ever to a Chaos or first darke earth and lumpe againe So that this visible world is but as a Stage on which God and man and devils shall act their parts and then it shall be removed and all the furniture thereof which also is deserved by mans â—in for whom it was made and on whom God bestowed it and surely if Christ had not kept in and upheld it Heb. 1. 3. it had runne into this Chaos so soone at man sinned for confusion is sinnes proper effect but Christ tooke it up and upheld it because he meant to have a Kingdome in it which had and resigned then shall the world turne to confusion and become that Chaos or earth made at first and so the place of sinning shall be the everlasting hell and men of earthly minds shall have an ever lasting earth as it is called Gen. 1. 1. but not so comfortable as this is to be tormented in And thus as God in an eternall Counsell had ranked all reasonable creatures into an eternall estate of two sorts joy or pain so he did make in time two places heaven and earth immediately out of nothing to be eternall places the one of joy the other of torment Thus you see when hell was made but it was quickly covered and shall not be uncovered till Christ doth it at the last day at which time when Christ hath all enemies under his feet even death for after the first resurrection none shall die any more and hell that is then present hell that now is 1 Cor. 15. 26. 28. Rev. 20. 14 He casting away all death and hell that is swallowing up all misery in hell torments then he resignes his Kingdome that is his administration of things to God and leaves this world to what it was at first and would have beene so soone as man sinned if he had not stept in and all Angels devils and men fall into those eternall states and places in which God the Father beheld them in his eternall decrees of Election or Reprobation and so the Fathers Kingdome come in namely that eternal estate which is called his Kingdome Matth. 13. 43. And as all Counsels about the Creature begin in the Father so they end in him and he is for ever all in all through the Son and holy Ghost 1 Cor. 15. 28. Thus much for the manner of Christs Kingdome Thirdly consider we the time of its continuance how long it is to endure as every age of mankind as well as every man in particular and every Monarchy for Christs Kingdome being in the world is also to receive a period or end though yet this Monarchy of Christ hath no end as we shall shew anon in some sense yet in a true sense it hath an end and shall be resigned and finished or as that Text so oft quoted sheweth expresly 1. Cor. 15. 24. Now to find out its time of expiring and shew how long it is to last it will be considerable that there is of Christs Monarchy a double estate One is the evening or first part the other is the morning or latter part Now it is the first part or evening which is usually taken for Christs Kingdome and is that of which we are now speaking and the duration of it is expresly determined by the Scripture which saith it shall be a thousand years or ten generations Rev. 10. 4. it is observable that in all other prophesies times were obscured by speaking generally as a time times c. or at plainest putting dayes for yeares as Dan. 12. 11 12. but here is plainly said a thousand years so that it is not to be questioned or interpreted as a dark saying for so wee should slight sin against Christ whose death and resurrection bought this opening the Book Rev. 5. 6 7 9. that whereas before all prophesies were sealed up as Dan. 12. 4 8. now they be open as Rev. 5. 6. 7. 9. I know the taking this in the Revelation of a thousand years literally hath for a long time and of old and to this day beene condemned by worthy men for an heresie But God left the next Ages to the first after the Apostles to fall into diverse mistakes for the bringing errour and darknesse out of which Anti-Christianisme was to arise for many generations amongst which this was one That they abused this sweet and refreshing Prophesie of Christs Kingdome lasting a thousand yeares and perverted their opinion of it to a kind of Mahumetan Paradise of sensuall and sinfull pleasures Wherefore holy men taking up that opinion as they laid it never examined it to find the gold and separate it from the drosse as it was done also and is to this day with divers other opinions by Popery abused and so they found not out a spirituall sense of every Scripture which contained any thing about this Kingdome of Christs and carrying it spiritually they rejected all literall sense in it and they were not wholly mistaken for there is a spirituall sense in most of those Scriptures besides a literal as was shewed before That which is literally applyed to this time of Christs Kingdome Rev. 21. 4 â— iâ— also spiritually applyed 2 Cor. 5. 17. But their error was that though truly they expounded these places spiritually yet
horns I thinke in Daniel is meant the whole Kingdome or the Papacy but he instanceth in the last edition of it in which somewhat of the Popedome shall be ruined but yet shall be Papall Antichristian as perhaps the faction of Jesuits but this going immediately before Christs Kingdome and lasting to it as Dan. 7. declares it must be meant of the ten Kingdomes with the Papacy because the Revelation shewe that these immediately go before Christs Kingdome are swallowed up by it Rev. 12. 23. to 16. 2. Thes. 2. 8. Rev. 17. 12 13 14. Wherefore to find out the begining of Christs Kingdome we must search out how long this part of the Roman Empire which fell into ten Kingdomes the Papacy shall endure for their end is the beginning of Christs Kingdome Now how long this Papacy shall last is told Daniel but hiddenly sealed up so that he could not understand it because it was about the Gentiles converted which was a mystery not known till Christ came Dan. 12. 6 7 8 9. But in the Rev. Christ by his death purchased the priviledge to open this secret Rev. 5. 4. to 11. therefore Rev. 10. 25. 6. Christ comes with the booke open whereas to Daniel it was shut and takes the same Oath that he did in Dan. Chap. 12. 7 8. because it is about the same thing and shewes what is meant by time times and halfe a time which in Dan. were set down in these dark words which none could interpret he saith that it is meant of the seventh trumpet Rev. 10. 6 4. more plainly Rev. 11. 2 13. that it is meant of 42. months containing months by the â—oon or 1260. which is all one thus also Rev. 12. speaking of the same thing vers. 6. he saith it was 1260. dayes and vers. 14. it was time times and halfe a time which is Daniels phrase so that they shewed Daniel so darkly that none could interpret it but Christ expounded it to be 42. moneths or 1260. dayes a day signifying a yeare thus long from the beginning of the 10. Kingdomes in Europe and the Papacie shall prevaile over the holy people and Saints of God and then shall it be no more but Christ will come and set up his Kingdome But then the great question is when the ten Kingdomes and Papacie began in Europe I answer Historians are diverse in account some 4. or 6. yeares but about the yeare of our Lord and Christ 400. or 406. the Bishop of Rome began to usurpe Papall power and about that time some of the ten Kingdomes in Europe began to arise now let ut reckon it 406. when it begun and this is the last account then adde to 406. the 1260. and it maketh 1666. which is the time made the member of the Beast Revel. 13. 18. that is the Papacies duration Dan. 5. 26. thy Kingdome is numbred and finished in which number the millenary or thousand is left out because it comes seldome as we use to say the Spanish Armado comming against us was overthrowne in 588. and the Papists Powder-treason in 605. so then the end of the Papacie is to be Anno. 1666. For the conceiving of which wee must interpret that Revel. 11. 1. to 15. where by the Temple and them that worship in it it meant true worshipping and truths about worship which God would preserve from the prevailing of Popery where by the Court and holy City is meant the generall and common sort of Protestants over whom there should be a prevailing and that by Popery which is meant by the Gentiles as Rome Christendome or rather now Antichristendome is expressed by Rome Heathenish vers. 8. the City where that is by whose power our Lord that is Christ was crucified for by the power of Rome when it was Heathenish did they crucifie Christ now this place meaneth not Rome as it was Heathenish as we shall shew anon but describing it by what it once was it also calls the subjects that is the Popish Gentiles so that the summe of the second verse is that Popery should prevaile over true Christians 42. moneths during all which time there should be witnesses of God against Popery vers. 3. who in a sad and low estate in sackcloth should oppose Popery and that as long as Popery prevailed for 1260. dayes are the same with 42. moneths that is also expressed Rev. 12. 6. 14. And when the time grew up these witnesses who were but single persons shall grow to be both in Magistracie and Ministerie and therefore are called two that is of two rankes to be Christians and therefore are called two Candlestickes Rev. 11. 4. that is Churches and these witnesses shall vex and plague the Papacie Rev. 5. 6. but when their time and also the Papacies draw towards an end vers. 7. Indeed our Translation reads it when they have finished their testimony but it is better read according to the Greeke and this scope of the place when they are finishing that is when their time of conflict with the Papists drawes towards an end then the Beast that is the Papacie for so it is called shall warre and kill them and they lie dead in the streets vers. 8. that is in the streetes of Rome for it was Romes Authority by whom Christ was Crucified as I said before and yet here is not meant the same state of Rome in which it was when it crucified Christ namely Heathenish as some expound it for it was called Egypt and spiritually Sodome which Heathenish Rome is not for a speciall appellation of wickednesse is onely proper to Rome Antichristian but the Act of Heathenish Rome in crucifying Christ by her Deputy Pilate is here mentioned to cast a hatred upon the Antichristian state which is in the same place when being Heathenish Christ was crucified as because this state Antichristian was now crucifying of Christs servants and Christians as the Heathenish state did Christ Now by the Streets in which they shall lie dead is not meant strictly the street of the place Rome but the places under the power and Jurisdiction whatsoever Kingdomes they be as Christ was not crucified in Rome but in Ierusalem by the Authority of Rome for the City Rome called The great City and Babylon is taken two wayes in the Revelation sometimes more largely for all the places and Kingdomes which are under his Papall power and so it is a City of no strength that is Ten Kingdomes in Europe was under her Papall power Revel. 17. 13. and so it is here taken and by the streetes are meant any Kingdome under Papall power thus it is also taken Revel. 16. 1. but sometimes it is taken strictly for the place and City of Rome so it is called the Beasts seat Revel. 16. 10. and is meant Revel. 18. 2. by that Babylon is to be so destroyed so that the meaning of this killing of Witnesses is that Papall power from Rome shall kill and lay