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.
15. 25. One is that which is to be from the time of the Iewes rejection till their calling againe verse 25. while the Gentiles alone without the Israelites are Gods people a set number of persons and a set degree of grace and glory is appointed to them which accomplished is called their fulnesse and till that is fully done the Israelites must be kept out Another fulnesse of the Gentiles is a set number of persons converted to the saith and certaine degrees of grace and glory to come to them upon the taking in of the Israelites againe to be Gods people verse 12. 15. which shall bee so great an increase as if they received life from the dead and shall be much more then what they got by the Iewes rejection this indeed is called the fulnesse of the Israelites Rom. 11. 12. but from this fulnesse shall come in a greater fulnesse to the Gentiles then ever they had before both greater degrees of grace and glory therefore it is said the Kings of the earth that is of the Gentiles bring their gâ—ory into it Rev. 21. 24. 26. that is it swallowed up all former glory of others and also for multitudes there shall be more nations of the Gentiles converted then were even all the nations of the earth Mal. 1. 11. Thus much for the Subjects of this Kingdom which shall be a world of Saints with some wicked few in comparison slaves and tributaries Thirdly now consider the Priviledges of this Kingdom which are wonderfull as though it be so large yet first all the Subjects of it that are freemen shall be holy and not seemingly Saints but true Saints not any sinner Isa. 35. 8. and 60. 21. Rev. 21. 27. and 22 14 15. Zach. 14. 20 21. yea no hypocrite shall be there Rev. 22. 15. none that makes a lie Isa. 60. 21. that is in profession by hypocrisie as Tit. 1. 16. and Rev. 21. 27. nothing that defileth or worketh abomination shall be there now hypocrites defile and worke abominations for this Kingdome being administred by Christ and so many Saints raised from the dead how can hypocrites be undiscerned None are to be in this Kingdom as free subjects of it but such as shall be saved being elected Rev. 21. 27. Christ the Lambe hath a Book of life written out of the Book of the Fathers election in which are the names of all that shall partake of the Priviledges of this Kingdom and they are onely such as are in the Fathers book of Election as appears because they are opposed to sinners and to the damned Rev. 21. 7 8. which are onely reprobates so that it is most probable that no person shall be excommunicated as proving bad nor any of the children of these Saints prove naught but that all that shall be borne of them shall be elect and prove Saints Isa. 59. is a prophesie of Israels badnesse and helplesnesse before his convertion and call the Christianitie for the next chapter is applied to it Rev. 21. 24. and the Apostle Rom. 11. speaking of their fall now expected after the Gentiles `applies this Rom. 11. 25. to the 33. quoting this Isa. 59. 20 21. and shewâ— that all Israel shall be saved that is either all Gentiles and Jews joyned in one in this new world or all that of Israel shall be converted and that is all of them as all were rejected Rom. 11. 32. for theâ— be all elected vers. 28. for the Covenant that is of election as is explained Rom. 11. 27 28. is with their seedâ— that is all the children for ever Isa. 59. 25. for to these dayes God hath reserved the harvest of his elect to come in and all former times have had but the first fruits or sprinkling of the elect for in these times there shall be no sorrow or weeping Revel. 21. 4. Now if any of these or their children should prove hypocrites or wicked persons it would more grieve them then any outward affliction so that they could not have everlasting joy neither could sorrow nor sighing flie away as it is Prophesied Isa. 35. 10. Therefore all that enjoy this Kingdom are called the seed of the blessed they and their off-spring Isa. 65. 23. And they are called Gods elect vers. 22. Thus there shall be generall holinesse in all persons so there shall be much Holinesse greater then ever was either in Israelites or Gentiles Isa. 60. 21 22. Zach. 12. 8. Isa 33. 5 6. The feeble shall be as David and David as God as the Angel of the Lord that is as Christ The meaning whereof is that the lowest and meanest Saint amongst them shall be exceeding high in grace for they shall have very great familiarity with Christ and eminent impressions from him Rev. 22. 24. For Satan shall be chained up who is the tempter Rev. 20. 1 2 3. And originall corruption shall be so restrained and over-mastered that it shall not sell any of them under sinne or lead them into captivity to it though yet it shall be in their souls but as an enemy in chaines For such shall be the government of those times by Christ and the Saints raised from the dead and most of the promises and threatnings in Scripture accomplished that it shall be a life much of sense little in comparison of faith and therefore shall so yoke originall sinne as that it shall get little or no ground of them and that which crownes all this is that there shall be no more decay nor backsliding in holinesse There hath beene an opinion that there shall be a backsliding before Christs comming as indeed there was before the ruine of Ierusalem after Christs death and was a signe of it Matth. 24. 12. and perhaps there shall be the like before his setting up of this his Kingdome but there is not the least hint in Scripture of a backsliding after his Kingdome is set up before his coming to the last generall Judgement As for that Luke 18. 8. it is evidently meant not of his coming to the last Judgement but of his comming in a Providentiall way for a particular helpe to his people as the scope of the Parable shews verse 1. and indeed backsliding is not competible with the glorious estate of this Kingdome for there shall be no sighing or teares and no curse but they shall observe the Lord Rev. 22. 3. Therefore there can be no backsliding for then sighing and teares and a curse must needs come sooner or later and verse 14. there is the tree of Life and a right to eat of it therefore they shall not decay but be overcommers Rev. 2. 7. and therefore God himselfe shall be with them Rev. 21 3. that is an immediate fellowship with God and thereby and not by ordinances but by God and the Lambe that is they shall be edified immediately from God in Christ and as they had before the Sacrament of the Lords Supper the gesture and manner
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
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
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
they rejected all literall sense of them whereas besides their spirituall sense they had a sense literall respecting this time of Christs Kingdome And it is clear that beyond the first Age even an hundred years after Christ it is recorded by one who lived in the dayes of the Apostle John who was the last Apostle it was the joynt opinion of all beleevers that Christ should have a Kingdome on earth which should after it was come to perfection endure a thousand yeares And this is the time which I call the evening or first part of Christs day and its duration besides the time of its imperfection or embryonie before it be settled Now there was not any of the foregoing Monarchies of the world which in full state strength endured so long The first Monarchy the Babylonian was but 70. yeares the Grandfather Father and Child and so we might shew of the rest that they were much short of this of Christs continuance Yea that of Israel which fore-shewed this of Christs rose but up in Saul David was perfect in Solomon and declined in the next in Reâ—oâ—oam Now when these thousand yeares are expired there shall be a little interruption for a while Rev. 20. 3. by the letting loose of Satan and his stirring up Gog Mâ—gog to disturbe this Kingdome Rev. 20. 3 7 8 9. but it shall be but a little while only a Combination and an Attempt but no hurt but fatall ruine to the enemy but till the thousand years be expired there shall not be any attempt against the Kingdome And when this interruption of cloud is blowne away there shall arise the Morning or latter part and most glorious time of Christs Day and Kingdome that which we call the last judgement which shall last a great while indeed the Scripture sets not downe the time how long this shall last but it is evident it must last a long while First I know not but it may last a thousand yeares as the other is to do because this is the time in which Gods Mercy Iustice Truth Power c. is to be gloriously revealed before all Mankind and Devills and the Truth of every Title of Scripture cleared and the Reason and Righteousnesse of all Gods administrations to Men and Devils revealed Rom. 2. 5. So that every sinner is to be silenced in his reasonings or convinced that he said and thought amisse Iud. 14 15. Now this must require much time Secondly This is the time in which Iesus Christ is to triumph and Lord it over all reasonable creatures to be worshipped and acknowledged by every one in Heaven Earth and under the Earth Phil. 2. 10 11. which is referred to this time Rom. 14. 10 11. For during the other part of Christ his Kingly Raigne in the thousand yeares he is not alwayes visible but if he were yet they under the Earth the dead Reprobates from Cain to them that were slain when he set up his Kingdome do not bow to him and with their tongues confesse him and the devils then are chained up but they do not bow to him But at this time shall Christ sit on the Throne of his Glory and every knee shall bow to him and every tongue shall confesse him Lord therefore surely it shall be no short time In all the time he is to have when he resigns the Kingdome and People are divided according to Election and Reprobation wherefore this being all the time surely it will be a long time This is the reward of his great suffering a Reward having respect to all Creatures though in respect of the Elect he hath another reward Phil. 2. 10 11. Therefore God hath given him this Name Of this God hath much spoken of to him Ps. 110. 1. and to his enemies and people and Christ hath sitten waiting till it is done ever since his Ascension Heb. 10. 12 13. Therefore surely God will not huddle it over in a small or short time God hath given a long time to every worke to Satan to Antichrist and will he straiten Christ in this his time when workes in which God is glorified but by accident have a long day shall not Christs day be long in which God is so directly glorified Phil. 2. 11. There can be no worke besides Heavens glory so pleasing to God and all Saints and so comely in it selfe as this for Christ to sit on the Throne and all knees bow to him Therefore as we do with workes comely and very pleasing God will draw it out and lengthen its time Thirdly Because the solemnity of it were to little purpose if it were not to last long as we deride great preparations and pompe for a short shew the whole Creation groanes for the liberty and Glory of this time Rom. 8. 19 22. For this place as was before shewed is necessarily meant of this last and generall Judgement and onely of it every Creature in specie or kind shall be eased of the vanity which Mans sin and Gods curse hath loaded it withall and shall have its primitive glory which it waits for and it shall last but till this day of Judgement lasts Now to what purpose were that omnipotent restitution of all things and that large expence of rich Majesty and Bounty to cloath all Creatures with glory if it were to be but for a little season surely this is all the time in which Sinners and Saints good and bad Angels shall be in one place and in which mankind shall behold the glory of this visible world made for them and subjected to them in the Creation therefore the time shall be long But if this time be so long the Saints shall be kept long from Heaven First I answer God that hath eternity for them in heaven may lengthen out their time in this world and yet recompense them Secondly This is a Heaven a Paradise and fit and next preparative for Heaven who can lose by being kept from heaven by beholding Christ his most glorious Triumph over all Creatures What shall be done to take up so much time All Gods attributes shall be set open before us as he hath declared them in the Word by Creation Providence Redemption and Christ his highest Kingly glory shall be shewed us on which alone one might gaze a thousand yeares with great joy the whole Scripture in every Tittle of it shall be shewed to be fulfilled how every act of God in the world is according to it in riding the world by the Word and by it he made it and according to this word shall be shewed to us the reason of every dealing of God with Saints and sinners and all the works of Angels Devils which are infinitely more and greater than Mankind because they have ever wrought since the world began and are mighty in wit and spirit and all the world of mankind shall be revealed to us all yea the ends intents
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
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
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
dead and praising of him Rev. 15. this coming of Christ and setting up his Kingdom which was spoken of Rev. 11. 15. to the end is expressed first by the antecedents and preparatives to it namely seven Vials that is a perfect measure of wrath to be cast on the wicked which Vials are exprest particularly in chap 16. after the sixth of which the wicked combine against Christ and his Saints Verse 13. to 17. which is that in Rev. 11. 18. the Nations were angry the seventh and last Viall was powred out Rev. 18. 17. which was the ruine of all the wicked by Christs comming and setting up his Kingdom as we shall shew anon the same with Rev. 11. 15 16 17 18. the blowing of the seventh Trumpet and then Christ sets up his Kingdome which beginning of Christs Kingdome after the generall description of the antecedent wrath Rev. 15. 1. I say is exprest vers 2. 3 4 5 by all the Saints described by their not subjecting to Popery standing on a Sea of glasse singing Moses his Song that is they were Saints raised from dead as the Israelites were raâ—sed out of the Sea as men from the dead when Moses sung that Song Exod. 15. for so that seventh Trumpet Rev. 11. 15. to the end and this 15. chap. seems to be all one this explaining that This is the first thing that Christ will doe when he comes from Heaven to set up his Kingdom he will raise up all Saints who are dead before his comming therefore he is said to come with all his Saints Zach. 14. 5. For surely as Christ had a middle State on earth betwixt his Resurrection and Ascension for forty dayes so shall his Saints have who dye before his comming from Heaven but all the dead who are not Saints shall lye still in the dust even till the last and generall Judgement Rev. 20. 4 5 12. for the second death that is hell torments everlasting shall have no power on them that were raised therefore they were all Saints this is the first ResurrectioÌ„ of which they that partake shall not returne to a mortall state of body againe as they shall be who live on earth nor yet be so perfectly glorified as they shall be afterwards for then the People on earth could not bear their presence for they shall shine as the Sunne Mat. 13. 43. but they shall be in a middle state betwixt glory and mortality as Christ was after his Resurrection before his Ascension clothed and conversing when he pleased with men and withdrawing at his pleasure and this is the first thing Christ will do when he comes from heaven to set up his Kingdom Secondly he will destroy the wicked people on earth for they about the time of his comming will grow to agree and combine against the Saints and then will Christ suddenly surprise them to their ruine Rev. 11. 18 and so Revel. 16. 13. to 18. for these two places are the same And so Rev. 15. 1. he expresseth Seven-vials that is Gods full wrath to the wicked for seaven notes perfection the particulars of which are exprest Rev. 16. the last of which finds the wicked in Armies against the Saints and ruines them all vers. 14. to the end therefore it is said it is done that is all the wicked are ruinated vers. 17. to the end therefore in that Rev. 15. 1 2 3. after he had shewed the seven plagues which were all to fall on the wicked he shews the consequent of the last of them that the Saints are seene on a glassie Sea with Moses Song because as then all the Aegyptians were drowned in the Red Sea so now all the wicked are slain for before Christs coming the wicked shall weare out the Saints Dan. 7. 21 25. therefore when he comes he will destroy them who destroy the earth as Rev. 11. 18. so 2 Pet. 3. 4. to 14. This worke of Christ is called a day of Judgement not for all but onely the ungodly as it is said in that place And the Apostle saith Rev. 16. 15. that Christs comming will be sudden which shews that in both Texts is the same meant and even as in the old world by water so once more by fire will Christ ruine the wicked but the Saints shall scape as they then did in the Arke and the world shall not end as then it did not indeed the heavens and earth are said to melt but it is meant of the Inhabitants of them both of high and low ranks as it is also Heb. 12. as we shewed hefore for the Apostle speaks from the Prophets as Isa. 65. 17. and 66. 15. 16. who means not the place of heaven and earth and so the worlds end for they prophesie of many things to be done after this in the world vers. 12 13. 19. to the end and so the Apostle tels us of nâ—w heavens and earth after this which shall not be after the worlds end for then all time and this earth shall cease for ever as we shall shew anon so that not onely at this worlds end but beâ—ore it shall the wicked be slain with fire and that with great terror and Majesty therefore David so discribes his victories in a sum Psal. 18. 7. to 16. by Gods coming with fire and dreadfull Majesty not so much speaking poetically of what was done as prophetically of this destruction of Christs upon the wicked at the setting up Christs Kingdome of which David was a Type therefore his words in that Psalm vers. 2. I will trust in him are said to be the words of Christ Heb. 2 13. Now some thinke that this ruine of the wicked shall be to every one but I thinke that that generality shall not be now but at his third and last coming but now he will onely ruine the Armies of them for in such an attempt against Saints doth he finde them Rev. 11. 18. and 16. 13. to 18. as the ruine of the Egyptians at the Red sea was not of every one but of them that were in Armies combin'd against the Israelites And so he will breake their head and arme and make the rest slaves to the Churches and it seemes some wicked shall be left because by the end of Christs Kingdome great Nations of wicked must be in the world called Gâ—g and Magog Rev. 20. 7 8. which cannot rise out of such as prove hypocrites and be excommunicated out of Christs Kingdome as some think for there shall be no hypocrite or excommunicate person there as we shall shew hereafter therefore there must be some wicked left for a seed to these Nations as when the world was drowned Cham was saved for a seed of the cursed Nation to be rooted out when Gods people should have a Kingdome and so much seems to be implyed Rev 21. 27. and 22. 15. where it is said The wicked shall not enter but be without implying that they shall be in the world though kept out of
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
because its a sure prophecie and so speakes as if it were in present as is usuall in the Prophets to speak as in present of a future thing He shall with Majesty and with Justice vers. 2. that is rewarding the righteous and punishing the wicked whom he shall destroy round about with fire vers. 3. and his Majesty shall be evident to all 〈◊〉 4 5 6. whereupon shall follow shame and amazement to all sinners vers. 7. even to such as he kils not which sinners are set out by one sinne for all the rest viz. the breath of the second Commandement because of that is God jealous and because a maine fin in Popery in whose dayes Christ shall come and set up his Kingdome is Idolatry against the second Commandement Thus also all they who are to enjoy the priviledges of this Kingdome of Christ are described by not beeing infected with Popery Rev. 14. 2. 10. 4. And therefore such onely are said to escape the poyson of Popery whose names were in the Lambes Booke Revel. 13. 8. that is inrolled to enjoy the Lambes Kingdome as is exprest Rev. 21. 27. For as the Father hath a Roll of all such as shall live in heaven which is his Kingdome so hath the Lambe for his Kingdome and this is subordinate to that whosoever is in the one is in the other And not only such are in the Lambs Booke as escape Popery but all Saints from the worlds beginning for ever since was â—e slaine and thereupon had a Kingdome assigned him a â—ooke in which hee inrolled all for whom he died as Rev. 13. 8. As all sinners shall be ashamed therefore when Christ reigns so shall all Saints be joyed especially the Israelites whose glory shall be chiefest Ps. 97. 8 9. for they shall have at his kingdome a harvest of light or joy Esa. 65. 14 17. The seed of which is sown in Gods purposes promises in their holinesse afflictions in which though the harvest of their joy appeares not but is covered yet it shall surely spring up at this Kingdome of Christs in hope of this the Saints should greatly joy all present as shal be shewed afterwards in pledge of this they have all present deliverances vers. 10. Thus much for the evening or first part of Christs Kingdome Now when this Kingdome of Christ hath lasted to many generations the slaves tributaries to this Kingdome will be grown to multitudes so propheâ—ied of under the name of Gog and Magog Rev. 20. 8. Ezek. 38. 39. upon whom the Devill shall be let loose to stiâ— them up to combine to ruine the subjects of Christs Kingdome which Satan shall draw them to by some deceitfull trick Rev. 20. 7 8. For if they were not deceived they wold never be drawn to assault the Saints of whose glory and power they had experience through so many generations Which trouble to the Saints shall not be long but for a little season Rev. 20 3. For it shall only be a violent and sudden assault the Devill having beene so long restrained being now at liberty will violently in a most sudden hurry draw in all the wicked of the Earth to assault the Saints but there shall not an haire of any of their heads fall to the ground for they were set above all trouble at the beginning of Christs Kingdome but Christ will suddenly come from Heaven and â—ith fire kill all these wicked ones Rev. 20. 9 even every Mothers child at this his coming he will not leave one wicked one on earth whom he will not slay for this is the only time for their first death Every wicked one must die as Heb. 9. 27. â—nd then come to Judgement And the wicked that live to the approaching of the last judgment shall die a violent death every one of them in the world and this is the third and last coming of Christ which hath been onely considered and the former namely his second coming hath not beene minded Thus by his second and third coming He will ruine 〈◊〉 world of Nations even all that are wicked with a first death besides their second death to which he will condemne them at his last generall judgement Rev. 20 14 15. even as it is said of him Ps. 2. 8 9 45. 5. 110. 5 6 7. But at his first coming when he came to live on earth like one of us he came not to hurt any but to save Joh. 3. 17. Joh. 12. 47. And Christ slayes thus many when he comes to reigne because his Footstoole which they be is so much the higher Ps. 110. 1. and his glory the more Therfore Ps. 97. 7. in his Kingdome he is high above all therfore the Father also reprobates so many which are to be his foot-stoole And this occasion will Christ take to come to the last generall Judgement not any back-sliding of his people but an assault of the wicked against his people whom to destroy Christ will come from heaven and so begin the last generall Judgement before which he will also in a moment in the twinkling of an eye change the bodies of all his Saints that are not dead before but alive on earth at this his coming 1 Cor. 15. 50 51 52. Which change is equivalent to death for all must some way or other die but the wicked then alive on earth shall be killed with fire every one of them and not one left at this timeâ—but the Saâ—its then living shall bear a change of a moment a great difference twixt them and the wicked and he will raise up the dead bodies of the Saints who lived died during this Kingdome of Christs they together who were living at this last comming of Christ but were changed in a moment shall all together meet the Lord Jesus in the aire coming from heaven againe and after this shall never be absent from him any more Christ indeed went from them the two former times after he came to them but after this coming he will take them with him and they shall never be parted because he hath now gathered together all the elect and ruined all the wicked which was never done till now For this purpose consider 1 Thef. 4. 13 to 18. in which place the Apostle speakes not of the beleevers then living though he speake it in their person nor of them who should live at Christs first coming to set up his Kingdome for they shall not then be killed though the ungodly shall be then slaine as was shewed before but the Apostle saith it of them who should live when Christs coming was to the last generall judgement for he speakes of them who should not die but be changed in a moment which befell not the Apostles nor any beleevers in those dayes but is to be the Lot onely of those who lived in Christs Kingdome and that at the dawning of the morning of it
immediately before his coming to the last generall judgement and they that slept that is died in the time of Christs Monarchy should not be behind them who were alive at Christs last coming for they should be raised up first For at the last coming of Christ he will come and joyne himselfe with them who were governing the world all those Ages of Christs Kingdome and the Saints who lived and dyed during that Kingdome shall be first raised that is before the wicked and then they that he alive shall be changed equivalent to death but though alive they shall not prevent the dead 1 Thess. 4. and then shall all the wicked be raised from Cain Rev. 20. 9. to the end This is the second and last Resurrection so that they who live at Christs comming shall not prevent that is be with Christ before them that dyed during that time of the reigne of the Saints over the world but one as soone as the other shall meet Christ And so this place in the Thes. doth not prove that all Saints shall lye dead till Christs last coming to generall Judgment but they who after Christs coming and setting up his Kingdome shall live and die they shall live and dye they shall be raised againe and be with Christ as soone as the Saints living when Christ comes but the Apostle speakes of this farre distant time as if it were all one as I shewed before Now when Christ thus comes and reignes over all the wicked and changes the bodies of all living Saints on earth and raiseth up all the dead Saints who dyed during that his Kingdome in which the Saints raigned and raise up also all the wicked dead from Cain to the last wicked man for all the wicked that were deadly dead all the time of this Kingdome of the Saints at last they shall be raised up and then is the Dawning and the Morning of the Day of Christ compared with which the former part of Christs Kingdome was but a Night though in it selfe most glorious for in it First Christ shewed himselfe but withdrew and ruled by Saints raised up from the dead but now Christ shall never withdraw from this visible Throne till he end all and resigne the Kingdome and all be translated from earth to heaven Secondly Before all the Saints formerly dead lived but none of the wicked and the Saints living on earth lived in a mortall way and the deviâ—l was onely chained up but now all Mankind shall be raised up and live and all Saints shall be glorified in body as Christ is Phil. 3. 21. 1 Joh. 3. 2. Whereas those of beleevers who lived in the first Resurrection ruled the world had their lustre of glory which held as Christ had the fâ—râ—y dayes on earth after his Resurrection and all Angels and Devils shall be judged and all tongues shall confesse Christ to be Lord whilest every Angell Saint Sinner Devill shall be absolved or condemned by Christ in his owne humane nature Thirdly before the earth was full peace and fruit as it could be whilest inhabited by sinners though sanctified but now in as much as all Minkind have died or have bin changed or translated the Earth and all Creatures shall be delivered from the curse vanity bondage inflicted on them when death was on Mankind and then shall all the Creation be in its primitive glory as it was in the first Creation which is that it hopes for Rom. 8. 19. to 24. For that place cannot be meant of the first time of Christs Kingdome but of this last part of it for all Beleevers not only some shall have the redemption of their bodies vers. 23. which all have not in the first part of Christs Kingdome nor can it be meant of Heaven for into that none enter but the Elect but here every Creature shares with Beleevers in a proportion therefore it s meant of this generall time of Judgement during all which time how long soever it be and it it shall be a long time at we shall shew hereafter all the Creation and every Creature shall be in its first glory as when created and not in vanity and bondage that is not abused to other ends than God made them unto namely to shew forth Gods glory and not to serve man in a way of sin and all this state of glory of every Creature shall be beheld by all men raysed from the dead Saints and Sinners the one standing on Christs right hand and the other on the left Now when this is then shall the judgment be which we call the Day of Judgment Mat. 25. 31. to the end as Rev. 20. 10. to the end which finished the Saints shall be all carried with Christ for ever into heaven and the wicked sent with the devill into hell Which hell shall not be that which is now called and used for hell but another for the hell that now is is but a prison not the place of execution serves onely to reserve condemned spirits which have no bodies till the execution at the last day at which this hell that now is shall cease and be swallowed up Rev. 20. 14. Now this hell which is at present either in the aire or seas for the spirits soules of the damned wanting bodies may be in either place because they do not so take up roome as bodies do The sea is thought to be hell because the devils called their place the deep Luk. 8. 31. did run their Hogs into the Sea as if there was their place But some rather think that hell is in the aire in that the devils are said to be there the prince of the aire but if it be in the aire it s a lower Region of it for in the highest Region of the aire or in the fire which is next above it is Paradise the place of dead Saints souls But I think that hell should not be in the aire because all the aire in Scripture even where the birds flie it called heaven But to be sure in some of the places of aire or in the waters is hell and not in the earth perhaps it s in those waters which are above Gen. 1. 6 7. Indeed the Apostle sets out them in hell by being under earth Phil. 2. 10. not to shew the place for under the earth is nothing but the water and aire in that the earth is the center and globe environed with the water and aire and heavens but to set out their base and condemned estate they are trod under-foot as the most â—asest of creatures all other being on or over the earth and the dead bodies are under earth which yet must bow to Christ But the hell which shall be the everlasting torment of all the damned shall be all this lower and visible world all the places of earth water aire sun moone stars and the fire called the heavens and the earth
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
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
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