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
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
it shall be done to all the earth this is most fully set down by the Prophet Daniel chap. 2. 31. to 46 the great Image presented in a dreame to Nebuchadnezzar represented foure great Monarchies whose foundations indeed were laid presently after the Floud in Nimrod and that Assyrian Monarchy which grew up into the Babylonian c. whatsoever God did before the Floud it is evident that ever since it except a little time at first to grow he hath held this World under a Monarchy and so he will hold it untill its end I say God by Daniel the Interpreter and by that dreame to Nebuchadnezzer in and by an Image represented foure great Monarchies one of which was then in being and the rest were to follow and every one of them had the World as then it was found and esteemed under them The first Monarchy was the Assyrian which fell into the Babylonian and blossomed in Nimred Gen 10. 8 to the 13 and was ripened in that present Nebuchadnezzars child and grandchild This Monarchy was expressed in that Image by the head of gold The second Monarchy was that of the Medes and Persians which blossomed in Cyrus who conquered Babylon and slew the Grandchild of Nebuchadnezzar namely Balteshashar Dan. 2. 39. and endured till Darius whom Great Alexander the Greek overthrew this Monarchy was exprest in that Image by the Brest and Armes of Silver The third Monarchy was that of the Greekes which blossomed or rather immaturely and suddenly ripened in Great Alexandar of Macedon a Grecian and by his sudden victories over-ran the World and by his sudden and untimely death was divided into foure great parts by foure of his chiefe Generals who parted the world among them Dan. 2. 39. untill the more Westerne people by little and little namely the Romanes won all from them this Grecian Monarchy was expressed in that Image by a belly and thighes of brasse The fourth Monarchy was that of the West namely that of the Romanes which compared with the former is Western which blossemed and ripened leisurely and by degrees and was therefore the more like to last long And by certaine gradations and much time rooted out successively all the inheritors of Alexander the upholders of the Greeke Monarchy and possest all the chiefe known parts of the world and so fetching its beginning lower Westward and yet up as high Eastward it became a mightier Monarchy then any of the former This Monarchy was expressed in the Image by the legs of Iron Dan. 2. 32. 40. Because as Iron it was strongest of all and subdued all under it but in processe of time the body of the world which it bore up being so great to which it was a leg or supporter it divided it selfe as it is in the naturall body into two legs and is in the image so expressed though for a great while it was but one Monarchy yet at last it grew into two the Eastern and Western Monarchy which yet though divided were both strong as Iron and held all Nations under them but in processe of time these fell into feet and toes as the naturall body of man from two legs descend into feet and toes The Eastern Monarchy was swallowed up by the Persian Turke c. The Western Monarchy fell into divers Kingdomes but among these subdivided Kings was strength and weakenesse the feet being part of Iron and part of Clay Dan. 2. 33. 41. and much mingling shall be among them to rejoyn the Kingdomes into one body some whereof are weake and some strong as Iron and Clay but it never shall be as Iron cannot be mixt with Clay Dan. 2. 41. 42. 43. The Spaniard and Austrian in Spaine and Germany and other Nations in Europe some of which are strong and some weak have sought by marriage and other Covenants to mingle and rejoyne into one Monarchy but it shall never be as we cannot mingle Iron and Clay But to the period and upshot of their Soveraignty and Monarchy they shall remaine Kingdomes distinct as feet and toes of Iron and Clay partly weak and partly strong now in the dayes of this fourth Romane and Western Monarchy There shall be a stone cut out without hands Dan. 2. 34 to 36. which shall first ruine these Kingdoms it smote the Image on the feet that were of Iron and Clay vers. 34 and so swallowed up the whole Image all the foregoing Monarchies were brought under it and by it to nothing vers. 35. and it became a Monarchy over the whole Earth wherever any of the former Monarchies had ruled â—ers 35. that is as is explained Dan. 2. 44. 45 a Kingdome which that Stone shall obtaine set up by the God of Heaven Whereas the other Monarchies were erected by men on earth though permitted and ordered by God which Kingdome or Monarchy shall swallow up in it all foregoing Monarchies and that by no humane meanes or policie for it was without hands or not in hand that is not of man but a Divine worke every way and it shall reach and swallow up not onely the feet and toes but the leggs of Brasse the Brest and Armes of Silver the head of Gold Dan 2. 34. 35. that is all Kingdomes and States that were from first to last under any of the Monarchies shall be swallowed up and come under this And this is a fift Monarchy which shall arise in the world after the former feure which is meant of a state of Christs Kingdom as appeares First because it is called a stone as Christ is the stone which the builders refused become the head of the corner 1 Pet. 2. 3. to 8. And secondly it is a stone not in hand or not cut out with hands because by God immediately without humane helpe this Kingdom shall be reared up Thirdly its duration that it shall last for ever shews it is 〈◊〉 of Christs Kingdome we people shall swallow it up as they have done all other Monarchies the Babylonian was 〈◊〉 to the Medes and Persians and this to the Grecians 〈…〉 the Romanes but this shall be left to none but this shall be 〈◊〉 Dan. 2. 44. that is to the worlds end but the Kingdome at the worlds end shall be Christs for then he gives it up to the Father 1 Cor. 15. 24. therefore till then and at that time when all ends he hath the Kingdom Christs spirituall Kingdome and his Providentiall were before this time therefore that which is to begin when these Monarchies end must be Christs Monarchy wherefore from this prophesie we learne that Christ shall have a Monarchicall State on earth and a visible Kingdome as other Monarchs had swallowing up or causing to vanish all other Monarchies as the latter Monarchies did the former And that this Monarchy is to be Christs is yet more plaine by Dan. 7. where the foure Monarchies under 4 Beasts are prophesied of vers 3. to 9. the 16. 17. after
which Christ sets up a Monarchy vers. 9. to 13. And as the Son of Man in reference to which name he calls himselfe the Son of Man as wee read in the Gospell and to him was given a Monarchy and that after the fourth Beast or Monarchy was destroyed which is the Romane that is yet in being and so Christs Monarchy is yet to come but his Providentiall and Spirituall Government hath beene of old therefore it is meant of another and not of those states of Government Hos. 3. 4 5. the ten tribes then cast off should be left without all Religion till the latter dayes in which they should be converted and have David for their King that is Christ whom David typified therefore Christ is to be a King in the latter dayes So 2. Tim. 4 1. when Christ appeares next he is to have a Kingdome and that on earth before the Worlds end because then he resignes it 1 Cor. 15. 24. and yet this his kingdome is not till he come againe which yet he hath not though it is so long since he ascended wherefore his Kingdome is yet to come and this is the scope of the Parable Luke 19. 11. 12 which he spake because they thought Gods Kingdome that is the Kingdome of which God hath prophesied or promised so much which indeed was this Kingdome of Christ as he cals it in that Parable which they thought should immediately appeare he tels them he must go a farre journey to receive it and then he will come at the time appointed and bring it with him by which he means his Ascention into Heaven and his long stay there till his next coming So that he confirms them in their opinion of a Kingdome but rectifies them in the thoughts of the time when it should be and so Act. 1. 6. 7. he denies not the kingdome but would not tell them the time when it should be which was the question they asked but if he had onely meant his spirituall kingdome through the Gospels preaching he might have told them the time of that for he had said before that it should be over all the world before the râ—ine of Ierusalem Matth. 24. 14. therefore he means this his Monarchy which is called Israels kingdome as here so Dan 7. 18. because they under and with Christ shall enjoy the honour of that Kingdome And indeed of this Monarchicall kingdome have all the Prophets spoken more or lesse aâ— it is said Act. 3. 19. 20 21 which place of the Apostle is expresly meant of this kingdome of Christ and not of the last Generall Judgement at the worlds end as it is oft interpreted For first all the Prophets since the world begun have not spoken of the Worlds end and last judgement but of this Kingdome of Christ have they all spoken so that no Doctrine was so generally beleeved among the Iews at Christ his being among them as that of the Messias and of his kingdome wherefore they so stumble still on that Secondly the time of which this place speaks is a time of restoring all things that is a making all things new as it is elsewhere exprest 2 Pet 3. 13. which cannot be meant of the Worlds end and heaven which follows it for at the worlds end the earth ends and shall not be made new and the highest heavens needs no making a new nor have they any earth in them therefore it must be meâ—â—t of a time a state to be in this world therfore Rev. 21. 25. the new things come downe from heaven and therefore there must be a reforming things in this World and a reducing them to their originall as they were at the Creation which restitution of all things shall not be perfected indeed till the last generall Iudgement but shall be begun and proceeded much in at the beginning of this kingdome of Christ of which also the last Judgement is a part therefore the whole time of Christs kingdom is truely called a time of restitution and this place is meant of that Kingdome Thirdly which yet further appears because it is said that Christ must remaine in Heaven till he comes to restore all things therefore his next comming is this time but his next comming is to set up his Kingdome therefore this time of restitution is his kingdom And surely this Monarchy and Kingdome of Christ is that hee chiefely meanes in the Lords Prayer so called thy Kingdome come for in this Kingdome is Gods Name most hallowed because the Son is most honoured and then especially is Gods will done in earth as in heaven because as we shall shew anon all in that Kingdome shall be holy and so throughly sanctified as that they shall resemble though not perfectly equall them in Heaven that doe Gods will that is the Angels for Soules of Saints departed he cannot mean in that their doing of Gods will is not expressed in Scripture for our imitation as the Angels is now this kingdome of Christ is called the Fathers also both in this Petition as elsewhere Rev. 11. 15. and in the close of the Prayer because it is his Originally he first made it by a Decree and then gave it to Christ Daniel 2. 44. and 7. 9. 10. 13. 14. verse therefore he is called his King Psal. 2. 6. and it is confessed in the close of the Lords prayer to be his that is it's beginning and root is from him and it shall in the end returne to him thus much for the first thing that Christ shall have in this world a Monarchicall state or Kingdome Secondly consider the manner of this Kingdome of Christ that is both the extent of it and the qualities of it First the extent of it shall be over all the World as the other Monarchies were to be which goe before it and shall be swallowed up by it Dan. 2. 37. 38 39. 40. and 7. 23. all the knowne and esteemed parts of the World were under those Monarchies and so they shall be under Christ therefore it is said to grow up into a Mountaine and fill the whole earth Dan. 2. 34. 3â— and 7. 27. therefore the seventh Trumpet which declares this Kingdome of Christ brings in all kingdomes on earth under Christ Rev. 11. 15. to the end For of this Trumpet it is said Rom. 10. 7 the Mistery spoken of by the Prophets should be done that is the Kingdome of Christ set up and as the other great Monarchies brought under them all kingly power and they were Kings of Kings so shall Christ also therefore Dan. 2. 35. the Monarchy that is not the people but the State and Dignity vanished as dust to nothing the people remained but the Monarchy came to nothing So Dan. 7. 12 the Dominion was taken away though their lives continued and ver. 9. the Thrones cast downe that is of the foure mentioned kingdomes and vers. 27. all dominion and greatnesse shall be Christs
have dyed in the Faith Rev. 20. 4. not onely they that were beheaded but all that subjected not to Antichrist by which innocency from Popery he meanes all Saints though he instances in an escape from Popery onely because that is the snare which in this latter part of the world takes such as are not Saints and more plainely Rev. 11. 15. to the chapters end there is set out Christs Kingdome and it is said that not onely the Prophets but all that feared him both small and great should be judged and rewarded even all that feare him small Christians and greater and how judged that is their cause pleaded against their enemies by a just punishment of them in the present generation of the wicked in whom all the foregoing generations of the wicked were punished God shewing thereby what they all did deserve and rewarding the Saints how is that by raising them from the dead for as he speakes of the dead Prophets so doth he of the dead Saints and of all Saints dead and not onely of such as were martyred and this Resurection is not at the Worlds end for after this he shewed many things were done in the World as the Temple opened c. and it is the beginning of Christs Kingdome as we have shewed before this also is cleare by that signification that Christ put on their receiving the Lords Supper in a Table gesture where they sate as it were at his Table and he served them for as they sate at Table eating the Passeover he instituted and administred the Lords Supper Luk. 22. 14. He sate downe that is in a Table gesture at the Passeover and vers. 19. 20. at that meale he instituted the Lords Supper and therefore as they sate in the Table gesture for it was as they were eating at Table Mat. 26. 26. which was sitting Mark 14. 18. Now I say having thus Administred to them the Lords Supper as they sate he in that being as one that served them because he gave the bread and wine whereas in the Passeover they eate it with him without his Administring it to them He inferres hence two things One was that which met with the present corruption of pride that then brake forth vers. 42. to 48. Since he had set them downe and served them they should not strive who should be greatest Another was a consolation for the future which was signified and sealed up to them in that Sacrament of the Lords Supper vers. 28. 29. 30. that by his admitting them to sit and eate of that his Supper and Table he did shew and seale to them the fellowship which they should have in his Kingdome That they should sit as Kings and rule the Tribes of Israel which cannot be meant of Heaven for that is the Fathers Kingdome and Christs Kingdom ends when this world ends Therefore the Sacrament of the Lords Supper not onely seales up and signifies spirituall and eternall Priviledges but also the Kingdom of Christ which shall be enjoyed in this world and therefore it is to cease at his comming to set up this Kingdom for it is to shew forth his death till he come c. 1 Cor. 11. 26. and then to cease And this is not onely signified and sealed to the Apostles but as in them he gave the Sacrament to all Beleevers so in them he taught all Beleevers members of his Church that as sitting at his Table assured them that they should rule with him in his Kingdom so that the gesture of a Table is necessary at the receiving of the Sacrament or else a maine use and comfort of the Sacrament is lost which is the signification of our Raigning with Christ in his Kingdome in this World And whereas it is inferred upon the Apostles being with Christ in his Temptations Luk. 22. 28. It is not meant onely of his Personall Temptations but of his mysticall that is all the Temptations which in his Name and Members doe befall him therefore Paul saith He filled up the sufferings of Christ Col. 1. 24. and so agrees to every Saint Now if all Communicants at the Lords Supper who are Saints have signified and sealed to them by sitting at that Table in a fellow-like gesture or rather they sitting and Christ serving them assures them that they shall have a Kingdom and rule in this world with Christ then surely being dead before this Kingdome they must all as well as the dead Apostles be raised up when Christ comes to begin this Kingdom So Act. 3. 12. 20 speaking of Christs nâ—xâ— coming after he ascended which is this his second coming to set up his Kingdom for he saith that the heavens must hold him till then and then he is to restore that is make new heavens and new earth which he is to do in his Kingdome Isa 67. 17. Re. 21. 12. I say he saith in these times those Beleevers shall be refreshed and their sinnes blotted out therefore then were they to be raised from the dead or how could their sins be blotted out and they then refreshed and surely most of the rewards promised in the Epistles to the seven Churches in Asia are meant of these times of Christs Kingdom Rev. Chap. 2 3. and not of rewards in Heaven as it is usually taken as those rewards Rev. 2. 7. 11. 20 27. and Rev. 3. 12. for in heaven there is no Paradise or tree of life or Christ his ruling Nations with a Rod of Iron or sitting one Thrones with a kingly power for at this Worlds end before Heaven is entred Christ resignes his Kingdome wherefore all these things are applied to Christs Kingdome on earth Rev. 21. 22. which bâ—cause we should not thinke it to be Heaven it is said expresly it came downe from heaven Rev. 21. 2. it is indeed heavenly but yet on earth not in heaven thus what is promised Rev. 2. 11. not to be hurt of the second death is performed to the Saints of this Kingdom on earth raised from the first death Rev. 20. 46. So what is promised of Paradise and the tree of life Rev. 2. 7. is performed in this Kingdom of Christ Rev. 22. 14 So what is prophesied Rev. 1. 26 27. is in effect applyed to this kingdom of Christ on earth Rev 21. 7. and so that promise Rev. 3. 12. of the new Jerusalem is applyed to this Kingdome Rev. 21. 2. Now the condition of these promises is to overcome which seemes to agree to every beleever for faith is the victory by which we overcome 1 Ioh. 5 4. yet if it be applicable onely to some who peculiarly contest with adversaries yet sure it is found in divers who were never martyred as Luther others who conflicted and overcame more then some Martyrs therefore surely not onely the martyred Saints shall be raised from the dead at Christs Kingdome but other dead Saints also therefore this coming of Christ to set up his Kingdom is set out by the Saints raised from the
dead 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
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.
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
namely all the heavens but the third and highest that is all thatâ— that God made the first part of the first day before he made the Light which is also called Earth Gen. 1. 1. and the heaven there is onely meant the highest heavens for out of that earth which was a darke confused lump and is therefore called a Chaos vers. 2. God afterward made the other lower heaven as the light that is the element of fire ver. 3. and the aire calling it heaven vers. 8. so that all these lower heavens and earth habitable and every creature and ornament were made out of that Chaos which God created immediately Now at the worlds end God will reduce all these to that Chaos which they were at first as he doth mans body to that dust it was made of and leave no order comfort or delight in any place nor any light therefore Hell is called utter darknesse but a meere place for their bodies to subsist in which shall live without aire because they shall be made immortall to be tormented for ever For the things which God immediately made out of nothing shall never change as the highest he â—â—eâ—s and the Angels in them and the soules of men and this Chaos call'd the earth but all other things being made out of something even out of this earth or Chaos they shall after a time change and so all this world shall come to an earth or Chaos againe Rev. 20. 11. at the last Judgement the earth and heaven vanisheth for ever that is the earth and heaven made out of the Chaos the second and third day Gen. 19. 10. and they and all workes in them returned for ever to a Chaos or first darke earth and lumpe againe So that this visible world is but as a Stage on which God and man and devils shall act their parts and then it shall be removed and all the furniture thereof which also is deserved by mans â—in for whom it was made and on whom God bestowed it and surely if Christ had not kept in and upheld it Heb. 1. 3. it had runne into this Chaos so soone at man sinned for confusion is sinnes proper effect but Christ tooke it up and upheld it because he meant to have a Kingdome in it which had and resigned then shall the world turne to confusion and become that Chaos or earth made at first and so the place of sinning shall be the everlasting hell and men of earthly minds shall have an ever lasting earth as it is called Gen. 1. 1. but not so comfortable as this is to be tormented in And thus as God in an eternall Counsell had ranked all reasonable creatures into an eternall estate of two sorts joy or pain so he did make in time two places heaven and earth immediately out of nothing to be eternall places the one of joy the other of torment Thus you see when hell was made but it was quickly covered and shall not be uncovered till Christ doth it at the last day at which time when Christ hath all enemies under his feet even death for after the first resurrection none shall die any more and hell that is then present hell that now is 1 Cor. 15. 26. 28. Rev. 20. 14 He casting away all death and hell that is swallowing up all misery in hell torments then he resignes his Kingdome that is his administration of things to God and leaves this world to what it was at first and would have beene so soone as man sinned if he had not stept in and all Angels devils and men fall into those eternall states and places in which God the Father beheld them in his eternall decrees of Election or Reprobation and so the Fathers Kingdome come in namely that eternal estate which is called his Kingdome Matth. 13. 43. And as all Counsels about the Creature begin in the Father so they end in him and he is for ever all in all through the Son and holy Ghost 1 Cor. 15. 28. Thus much for the manner of Christs Kingdome Thirdly consider we the time of its continuance how long it is to endure as every age of mankind as well as every man in particular and every Monarchy for Christs Kingdome being in the world is also to receive a period or end though yet this Monarchy of Christ hath no end as we shall shew anon in some sense yet in a true sense it hath an end and shall be resigned and finished or as that Text so oft quoted sheweth expresly 1. Cor. 15. 24. Now to find out its time of expiring and shew how long it is to last it will be considerable that there is of Christs Monarchy a double estate One is the evening or first part the other is the morning or latter part Now it is the first part or evening which is usually taken for Christs Kingdome and is that of which we are now speaking and the duration of it is expresly determined by the Scripture which saith it shall be a thousand years or ten generations Rev. 10. 4. it is observable that in all other prophesies times were obscured by speaking generally as a time times c. or at plainest putting dayes for yeares as Dan. 12. 11 12. but here is plainly said a thousand years so that it is not to be questioned or interpreted as a dark saying for so wee should slight sin against Christ whose death and resurrection bought this opening the Book Rev. 5. 6 7 9. that whereas before all prophesies were sealed up as Dan. 12. 4 8. now they be open as Rev. 5. 6. 7. 9. I know the taking this in the Revelation of a thousand years literally hath for a long time and of old and to this day beene condemned by worthy men for an heresie But God left the next Ages to the first after the Apostles to fall into diverse mistakes for the bringing errour and darknesse out of which Anti-Christianisme was to arise for many generations amongst which this was one That they abused this sweet and refreshing Prophesie of Christs Kingdome lasting a thousand yeares and perverted their opinion of it to a kind of Mahumetan Paradise of sensuall and sinfull pleasures Wherefore holy men taking up that opinion as they laid it never examined it to find the gold and separate it from the drosse as it was done also and is to this day with divers other opinions by Popery abused and so they found not out a spirituall sense of every Scripture which contained any thing about this Kingdome of Christs and carrying it spiritually they rejected all literall sense in it and they were not wholly mistaken for there is a spirituall sense in most of those Scriptures besides a literal as was shewed before That which is literally applyed to this time of Christs Kingdome Rev. 21. 4 â— iâ— also spiritually applyed 2 Cor. 5. 17. But their error was that though truly they expounded these places spiritually yet
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