useth saith he this man must have all subject to him all but God he must have Angels subject to him for he hath put all things in subjection under his feet This could not be Adam no not in the state of innocency but it 's true of Jesus Christ Angels and all were under his feet 2. As it is not ment of man in innocency so it cannot be meant of man fallen neither that is as playn as the other The Apostle himselfe saith that we see not all things subject to him Some think that is an objection the Apostle answers but indeed it 's a proof to prove that man fallen cannot be meant for we do not see all things subject to him You have not any one man of the whole race of man-kind to whom all things are subject take all the Monarchs of the world there was never any man that was a sinner that had all subject to him therefore it is not meant of man fallen but saith he We see Jesus crowned with glory and honour and therefore it 's this man and no man else that is there spoken of And then againe take notice that it is not an Angel to whom all shall be subject but plainly man that is made a little while lower then the Angels but then crowned with glory and honour And it is not only this world that shall be in subjection to this man but it is a world to come For saith he We see not yet all things under his feet but we see Jesus Christ crowned with glory and honour Therefore it is not this world but there will be a world that shall be in subjection unto Christ when all things shall be under his feete And it is that which the 8. Psalm speaks of besides Christ interprets this Psalm of himselfe Mat. 21. 16. when as they cryed Hosanna and made him the Saviour of the world the Pharisees were angry at it and our Saviour confutes them out of this Psalm Know you not or have you not read that out of the mouths of babes and sucklings he hath ordained praise quoting this Psalm to speak of himselfe what the meaning is I refer to what Mr. Mead hath written upon the 8. Psalm he interprets it of that man Christ principally that was but a babe by whom God would stil the enemie it is therefore Jesus Christ to whom only all things are subject shal be put under his feet He is the sole manwhom the Psalmist and Apostle means that hath a world to come ordained for him as the first Adam had a world made for him so shall Jesus Christ the second Adam have a world to come made for him this world was not good enough When I considered saith he thy heavens the work-manship of thy hands Jesus Christ hath a better world a better heaven and earth then Adam had A new heaven and a new earth according to his promise when the Saints shall reign This world he hath not subjected to Angels none of those Principalities and Powers rule there As there are two Adams and the one was the type of the other so there are two Covenants the Law and the Gospel the Angels they by nature were above the world and all things in it and the Law was their Covenant they were the deliverers and declarers of it the Law was given by Angels There 's a second Covenant which is the Gospel ond that declares and speaks of this second world made for Christ Now the Angels God hath not used them to preach the Gospel they do not meddle with it that worke is not carryed on by them but God hath appointed men to do it who were babes and sucklings out of their mouth hath he ordained strength to begin to create this new world but then why is it a world to come If we speak of it as the Gospel beginning of it because as the other world was 6. days in making the work went on by degrees so will it be in this new world and we are now but at the first dayes worke the perfecting of it is to come Therefore the Kingdome of heaven is sayd to be like to a grain of mustard-seed which is the least of all seeds but grows to a great bignesse by degrees The Apostle calls conversion a delivering of us from this present evill world there is the first days work and God will never leave till he hath perfected this world and because the perfection of it was to be afterwards therefore it was sayd to be A world to come And as the first world had a seventh day for the celebration of the Creation in it so hath the new world a Lords day a Rest of which hee speaks in Hebr. 4. Now this world when it is finished it shall not be subject to Angels but to Christ and his babes and sucklings to the man Christ Jesus for whom it was made and to the Saints who shall be the Citizens of this world as they suffer with him so they shall reigne with him Wee do not read that the Angels at the day of Judgement shall sit upon thrones of Judgement But it 's sayd of Saints that they shall sit upon thrones Mat. 19. 20. and so in Rev. 20. And so likewise Christ promiseth to give the government of tenn Cities to him that had ten Talents and improved them and five Cities to him that had five Talents The Devils shall be shut up and if they be gone there needs not the Principalites of good Angels to oppose them That which good Angels do to the Saints in this present state below that office and worke shall the Saints that arise from the dead perform unto the Saints that shall remaine alive in that world to come For it is now such as have part in the first Resurrection that shall have to do in that world and not Angels and it 's no absurdity neither And if Angels which have alwayes beheld the face of the Father as Christ saith of them yet have they beene busied and employed about things below why may not Saints be so too It will be an honour rather to them Thou hast made us Kings and Priests and we shall reigne on earth It is true the Angels shall gather the Elect from all the corners of the world and they are Executioners to throw men to hell but they that are the Principalities and powers of this vvorld to come they are men that shall judge the Angels and then shall Christs Kingdome be at it's height and when that is ended the Kingdom shall be given up to the Father Vse 1 First of all take notice that here is two worlds for you that looke for happinesse Me-thinks you should be satisfied with the expectation of this Alexander wept before he had halfe conquered this world that there were no more for him to conquer out of a supposition when he had conquered all what hee should do afterwards If thou hadst the same desire thou needst not
THE VVorld to Come OR The Kingdome of Christ asserted In two Expository LECTURES On Ephes. 1. 21 22. verses PROOVING That between the state of this World as now it is and the state of things after the day of Judgement when God shall be all in all There is a world to come which is of purpose and in a more especiall manner appointed for Jesus Christ to be King and wherein he shall more eminently Reign Preached by Mr. Tho Goodwin many yeares since at ANTHOLINS LONDON Published for the Truths sake DAN. 7. 27. And the Kingdome and dominion and greatnesse of the Kingdome under the whole heaven shall be given to the Saints of the most high whose Kingdome is an everlasting Kingdome and all Dominions shall serve and obey him LONDON Printed and are to be sold in Popes-head Alley and in Westminster Hall 1655. THE WORLD TO COME OR The Kingdome of Christ asserted In two Expository LECTURES EPHES. 1. 21 22. Farre above all principalitie and power and might and dominion and every name that is named not only in this world but also in that which is to come and hath put all things under his feet THese words set forth and proclaim the supremacy of our Lord and Saviour Jesus Christ over all persons by what names or titles soever distinguished or dignified in all Gods dominions belonging either to this world or that which is to come I shewed you before what it was for Christ to sit at Gods right hand as also how it was amplified by the sublâ—mity of the condition and by the quality of the persons over whom Jesus Christ is set by Principalities Might and Dominions he would include all sorts whatsoever as Angels good and bad and so Magistrates Now I am to speak of the extent of Christs dominion and that is in this world and in the world to come the great thing to be opened is what is meant by the world to come There are three interpretations given of the words Sence 1 First it is taken for heaven and earth this state of the world on earth that state of the world in heaven which are two worlds only here will be a question why heaven should be called a world to come when it is extant now as well as the earth which is called the present world To which it may be answered that though heaven be a world now that is extant yet to us poor creatures here below it is a world to come though it was created at the same time this lower world was its comfort to Saints that they have a world to come for wicked men come in for the greatest share in this therefore called men of this world let them take it it s their world Saints have a world to come Luke 18. 13. but this doth not seem to be that which the Apostle aimes at here Sence 2 Secondly this phrase may note the duration of Christs kingdome that it is everlasting for so in Scripture it is used to expresse eternity Mat. 12. 32. And therefore Isa. 9. 6. which we translate the eternal Father the Septuagint reads the Father of the world to coÌ„me and so Christs kingdome is said to be for ever and ever that is not for one ever but for all evers the Apostle in Heb. 10. 12. saith that Christ after he had offered one sacrifice for sinne for ever sate down at the right hand of God Now that word for ever doth not relate to Christs sitting at Gods right hand but rather to the sacrifice he offered who for ever by one sacrifice took away sinne for it may be said that there are not Principalities and powers for ever that Christ may sit for ever at Gods right hand when this world ends there will be an end of all Principalities and powers 1 Cor. 15. 24. Then cometh the end when he shall deliver up the Kingdome to the Father and shall put down all rule c. Take notice in what sence Christ hath a kingdome and sits at Gods right hand for ever and in what sence he is said to give up this kingdome to the Father I would clear it by two distinctions Distinct 1 First there is a naturall kingdome due to Jesus Christ as he is in the God-head and a naturall inheritance due to him being man as he is joyned to the God-head For so hee inherits the priviledges of that second person which is this naturall Kingdome which he obtained and which was due to him by inheritance Heb. 1. 8. To the sonne he said thy throne O God is for ever and ever he speaks of his naturall inheritance though the right be involved in him as he is God and so he is joyned in commission for ever as God and man with the Father and so in respect of this naturall dominion of his all things are said to be made by him and for him Col. 1. 16. Now this naturall right that Jesus Christ hath remains for ever and accordingly many of those priviledges which are to be understood by his sitting at the right had of God they likewise must remaine for ever As first a fulnesse of joy At thy right hand is fulnesse of joy Jesus Christ doth enjoy a fulnesse of joy immediately by God himselfe Secondly All that personall honour and those glorious abilities which he was filled and crowned with when he went first to heaven Heb. 2. 9. all these shall remaine to eternity And they are naturally due to Christ though they were bestowed on him then when he came to heaven he is thus in commission with his Father so farre as naturall rule goes though in that respect lesse then the Father 2. The second part of this distinction is that there is a dispensaâ—ory kingdome that Christ hath and that is as he is considered as Mediator between God and his Church which kingdome is given to him it is not by nature due to him but as he was the Sonne of God he was chosen our to exercise that power which in this kingdome is held forth and this is pointed out by his sitting at Gods right hand which God gave him as the reward of his obedience John 5. 22 23. The Father judgeth no man but hath committed all judgement to the Son It is committed to Christ he is that Lord that God hath set up to do all his businesse for him visibly and apparantly and this kingdome is in a speciall manner appropriated to Christ it is so Christs as it is not the Fathers in a more eminent manner the Father judgeth no man To appropriate a work to one person rather then another is an act of Gods wisdome hence it is that Christ hath his work for a time and afterwards gives it up to another till the day of judgement be over Jesus Christ hath the government of the kingdome and shall reigne but after the day of judgment the kingdom is to be given up to the Father the reasons why God hath appointed a
for so he is always subject but then Christ shall acknowledge the Father to be the Author of his kingdome and that he gave him power and honour and glory and then shall he resigne up his Crown to his Father againe from whom he had it so much for the second sence of the words Sence 3 Now I will adde a third interpretation of these words Not only in this world but in the world to come but not to exclude the other two I named before but it shall rather take them in and that which I shall say is this That betweene the state of this world as now it is and the state of things after the day of Judgment when God shall be all in all there is a world to come which is of purpose and in a more speciall manner appointed for Jesus Christ to be King in and wherein he shall more eminently reigne God hath appointed a speciall world on purpose for Jesus Christ which in Scripture is called a world to come and Christs world That as this world was ordained for the first Adam and given to the sonnes of men so there is a world to come for the second Adam even as that time after the day of Judgment is more eminently for God when he shall be all in all So there is a world to come which is made for Jesus Christ and which the Angels have nothing to do withall for it is not subjected unto them as this world now is Heb. 2. 5 6 7 8. Vnto Angels hath he not put into subjection the world to come whereof wee speake but one in a certaine place testifieth saying What is man that thou art mindfull of him c. Thou madest him lower then the Angels thou crownedst him with glory and honour c. And hath put all things in subjection under his feete But saith hee Wee see not yet all things put under him but wee see Jesus Christ who was made lower then the Angels crowned with glory and honour c. We see plainly that he speaks there of Jesus Christ as he doth here in the Text And what he here in the Ephesians calls sitting at Gods right hand there he expresseth it to be his crowning with glory and honour And then likewise for that passage of all things being under the feete of Christ which is spoken of here in the Ephesians the Apostle quotes out of Psalm 8 6. which speaks of Christs dominion and that sentence is no where found in the Old Testament but only there and quoted likewise in 1 Cor. 15. 27. all which places relates to Christ Then againe he calls it a world to come in Heb. 2. that is ordained for this man and hee doth the like here in the Text therefore these places compared together we see how they agree 1 Cor. 15. 25. He saith Christ must reign till he hath put all things under his feet which he quotes out of Psalm 110. 1 So that these places before named they are all parallel places with the Text and there is another place parallel with it 2 Pet. 3. 7. compared with the 13. vers. The heavens and earth which are now by the same word are kept in store and reserved to fire against the day of judgement And at the 13. verse in opposition to the heavens and earth which are now he saith We according to his promise looke for new heavens and a new earth wherein dwelleth righteousnesse that is we look for a world to come wherein righteousnesse dwels and that these places hold forth the same thing appeares by this that when he had alledged there was to be a new heaven and a new earth that is a world to come At the 15. verse he quotes Paul that he had written to them of these things and that was in his Epistle to the Hebrews For it 's the best argument to prove that Paul wrote the Epistle to the Hebrewes Hee hath written to you saith he of this new world and that was in Heb. 2. there hee wrote of this new World So likewise unto this give all the Prophets witnesse in Acts 3. And therefore I am not ashamed to give witnesse to it too Rev. 5. 10. When they saw Christ once take the booke and was installed King what do their thoughts presently run out too it is to the World to come He hath made us Kings and Priests and we shall reigne on earth To be sure at the day of Judgment they shall which shall certainly be a long day when all the accounts in the world shall be certainly rip't up and the world shall be new hung against the approach of their new King and the glory of the creatures then wil put down the glory of this old world We see then how this place to the Ephesians and that in Heb. 2. how parallel they are Now I would have you consider likewise the scope of the 8. Psalm as the Apostle brings it to prove this new World And indeed any one that reads that Psalm would think the Psalmist doth but set out old Adam in his Kingdome in Paradise who was made in his nature a little lower then the Angels One would thinke that were all the meaning and that the Apostle applies it to Christ only by way of allusion but the truth is the Apostle brings it to prove and to convince these Hebrews that that Psalm was meant of the Messiah whom they expected saith he One in a er taine place hath testified Hee brings it as an expresse proof and testimony that it was meant of Christ and was not an allusion only Now the scope is this as you read in Rom. 5. 13. that Adam was a type of him that was to come namely Christ So in the 8. Psalm you read there Adams world is the type of a world to come The first Adam had his world where there was sheep and oxen and fowles of the ayre Now whereas it is sayd in the Psalm that all things were under his feet it is not meant of man in innocency but of the Messiah Christ and his world which is made of purpose for him as the other world was for Adam That it was not meant of man in innocency properly and principally appears First because it 's sayd Out of the mouths of babes and sucklings hast thou ordained strength There was no babes and sucklings in Adams time he fell before there was any Secondly it 's said was to still the enemie avenger But the Devill was not stilled by Adam he overcame him therefore it must be meant of another that should still this enemie How excellent saith the Psalmist is thy name in all the earth speaking of this world Adam he had a Paradise but he never propagated Gods name in all the earth much lesse did he sound it in the heavens Again Adam though man yet he was not the son of man but called the sonne of God he came not of a man Againe take the argument the Apostle
Christ Now then finding in the Text mention of a world to come wherein Christ hath his Kingdome over all and all things is under his feet and which in the judgment of most Interpreters is taken out of the 8. Psalm no ratioall man could imagine but in the same sense that the world to come is taken in Heb. 2. it must be taken here in the Ephesians I spent time the last day to prove that the Son of Man prophecyed of in the 8. Psalm that was to have all things under his feet was Jesus Christ Now I shall speak of this that he hath a world to come ordained for him and I shall expresse my selfe in these two heads First that the world to come mentioned in Hebr. 2. 5. wherein Christ is to have all things under his feet it is not this world that now is or meerly the government that Christ now hath nor it is not the world or state that shall be after the day of Judgement and yet it is said to be a world to come And secondly I shall in a few words shew what I thinke is meant by that world to come and see the severall steps and degrees of its growing up to perfection I shall speake a little to these two things to cleare up what I delivered the last day because I fear I was not well understood in what I said and I shall do it with as much brevity as I can First of all That the world to come mentioned in Heb. 2. 5. and prophecyed of in the 8. Psalm that it is not the world that now is that is playn for the Apostle distinguisheth the world that now is from that world to come By this saith he we do not now see all things subject to him and it is the argument by which he proves there must needs be a world to come that must be subject to Christ Heb. 2. 8. Wee see not all things now put under his feete which implies that there is a world to come wherein this is to be fulfilled take this world now as it is in its ruffe and it falls farre short of that world to come wherein all things are to be subject to Christ for that is not grown to perfection we see Jesus now only Crowned but we see not all things subject to him it 's true this world to come is begun but is not come to its perfection Secondly I shall prove that it is not the state of the world after the day of Judgement and that I shall prove likewise out of Heb. 2. compared with this place My first reason to prove that the world to come ordayned for Christ is not that world after the day of Judgement I meane it is not that state then because this world to come here spoken of which is for Christ Adams world was the type of Now looke in to Rom. 8. 19 20 21 22. He shewes you there that Adams world that is this very vvorld vvherein novv vvee are vvhich is the type of that world to come hee tels you there that this world that now is the creatures in it they groane for the manifestation of the sons of God for saith he the creature was made subject to vanity not willingly but by reason of him that hath subjected the same in hope for we know that the whole creation groaneth c. Wee may in these words plainly see that there is a world to come which is not that world or state of things after the day of Judgment For what will become of these creatures then no man can tel but it is this very individual Creation wherein we live that groanes for restitution and the restitution of it is a world to come as the present corruption and bondage of it is this world then look into the 8. Psalm which is Christs world typed out it is sayd that heaven and earth the moone and starres the sheepe and oxen the fowls and fish c. they are all sayd to be subject to him This cannot be meant after the day of Judgment for there is nothing after that which heaven and earth the sun moon and stars the sheep and oxen c. should signifie and typifie so that the world to come is a State which is between the state of this world which is yet in its Ruffe and height and that state which is after the day of Judgment A second reason for it is this When this world to come shall come and Christ shall have all subject to him Now after this subjection of all things to him then shall he deliver up the kingdome to his father namely after the day of Judgment is over This is playn in 1 Cor. 15. 24 25. When Jesus Christ is fully in possession of this world to come that all things are subject to him then shall the sonne also himselfe be subject to him that put all things under him so that this world of Christs shall cease after the day of Judgment is over for then cometh the end Thirdly out of the words of the Text you have this world and the world to come wherein there are Principalities Powers Mights and Dominions Now after the day of Judgement there will be no Principalities and Mights and Dominions that is plain in 1 Cor. 15. 24. He shall deliver up the Kingdome to his Father when he shall have put down all rule and power and authority so that the world to come the Apostle speaks of wherein Christ is actually to have all things under his feet it is not that time or state of things after the day of Judgement is ended nor is it this world or the state of things now so much for the first generall head Now I would a little explaine what is meant by this world to come and that but in few words I would first shew why it is called a world and then why a world to come and the severall degrees and countings on of this world and when it is at its perfection and when it shall cease First why is it called a world my brethren you must know this that as God made this world for Adam and put all things under him though not under his feet for God appointed a world for the second Adam Jesus Christ and Adams world was but a type of this world Rom. 5. 13. its said Adam was the type of him that was to come answerably this old Adams world which now good Angels and bad Angels and sinfull men rule it is but the shadow of that world which is to come prophesied of in the 8. Psalme and mentioned in Heb. 2. Yea let me add this that God doth take the same world that was Adams and makes it new and glorious this same creation groans for this new world this new cloathing as we groan to be cloathed upon so doth this whole creation even as God takes the same substance of mans nature and engrafts grace upon it so he takes the same world and makes
vvill also make this new vvorld more compleat he vvill bring part of Heaven dovvn too to add to the glory of this state I shall breifly give you some grounds for vvhat I say such as for this tvventy years I have not knovvn vvell hovv to ansvver I do not say that Christ himselfe shall come dovvn from Heaven to reign here on earth but let it be understood that Christ shall still remaine in Heaven and there to be his Court where he shall reign both over this world and the world to come Yet this I conceive that part of Heaven shall come down and rule this new world to make the glory of it the more compleat and that it may clearly put down old Adams world my reasons and grounds which satisfies me in this are these If this be not so I do not know how to understand that place which shall be the foundation of the rest in Rev. 20. the whole Capter but specially the five first verses you shall finde and such as know that Book they do acknowledge as much that in the Chapter going before both Pope and Turke is destroyed In Chap. 19. Ver. 20. it is said there The Beast was taken and with him the false Prophet that wrought miracles before him with which he deceived them that had received the marke of the Beast and them which worshipped his Image these both were cast alive into the lake of fire burning with brimstone Here we see the Beast and the false Prophet is gone where is the Devill he is left still therefore in the beginning of the 20. Chapter he tels us what becomes of the Devill I saw an Angell come down from Heaven having the key of the bottomlesse pit and a great chain in his hand and he laid hold on the Devill and bound him a thousand years and cast him into the bottomlesse pit and shut him up set a seal upon him that he should deceive the Nations no more till the thousand years were ended The Devill though now he travell the Earth up and down and is ruler over the world yet here he is kept up that he may not deceive the Nations This was never yet fulfilled it could not be fulfilled during the times of Antichrist for the Devill never deceived the creatures more then he did in that time and we see how it follows in order after the Beast is taken and destroyed then is Sathan bound up but we know the Beast is not yet destroyed therefore this thing is not yet come and it cannot be after the day of Judgement his binding up for he is after his binding to be loosned a little season and you shall finde that after Satan is let loose a little while then the day of Judgement follows when all the dead shall rise and be Judged as in the 11 12 13. Verses Now take notice that when the Devill is gone and thus shut up for a thousand years what ther 's done in these thousand years of that we read in the 4 5 6 7. Verses And I saw Thrones and they sate upon them and Judgement was given unto them Who are they that have this Judgement given unto them What is meant by Judgement but reigning and Authority that such shall have And I saw the soules of them that were beheaded for the witnesse of Jesus and the word of God which were the Martyrs in the Primitive times under the Roman Emperors persecution and saith he which had not worshipped the Beast neither had received his marke on their foreheads or in their hands which were such as had stood it out in the times of Antichrist and had not defiled themselves They lived saith he and reigned with Christ a thousand years but the rest of the dead lived not againe untill the thousand years were finished this is the first resurrection Now it is said by some that the first resurrection is a spirituall resurrection of mens souls from the death of sinne such interpretations are commonly put upon it Now I desire you would consider with your selves a little and weigh the place First of all it is the body of men that are said to be dead that is plaine for they are said to be beheaded or slaine with the sword for the witnesse of Jesus It cannot be said so of the soule that it 's beheaded or slaine with the sword And as the death is such must be the resurrection but their death was a naturall death and their resurrection must be answerable And saith he They lived and reigned with Christ a thousand years This is not meant the glory of heaven that reigned with Christ onely there for so they shall reigne for ever with him and so they had reigned from the first time that they were slain they were with Christ in glory but this reigning is upon their rising from the dead for saith he The rest of the dead lived not againe therefore this rising of theirs is a living againe This saith he is the first resurrection Now my brethren consider further where doe these reigne It seemes it is on earth by this argument because why else is the Devill bound up he need not be bound up for their reigning in Heaven but we see here as a preparation to their reigning the Devil is bound this is a place I could urge multitude of things out off but I must not enlarge I know not likewise how to answer another place Rev. 5. 10. where we have the the Saints in Johns time saying Thou hast made us Kings and Preists and we shall reigne on earth They do not say vve do reign but vve shall reign on earth and then joyne with that what is said in 2 Pet. 3. 13. We according to his promise looke for new heavens and a new earth c. We Apostles we Saints that live now we look for it how prove you that because the use he makes of it shews as much as in ver. 14. Wheréfore beloved seeing you looke for such things be deligent that you may be found of him in peace without spot and blameless It could be no argument to them in those times to be holy and blamelesse If they that lived in those times might not personally look for it and what was it which according to his promise the Saints then looked for it is for a new heaven and a new earth If we take heaven properly there is new heavens to be made but the old heavens shall continue which was made from the foundation of the world and where we shall ever be with Christ after the day of judgment And how is there a new earth It shall be an earth wherein righteousness dwels because as I said it will be a new world subject to Jesus Christ when the new Jerusalem comes down from heaven if you aske me what the Saints that rise from the dead shall do here in this new world For that I shall give you such considerations as shall take off the absurdity that seems
to be in the thing First to tell you what they shall not do They shall not eate and drinke nor marry and give in marriage So Christ tels us in Mat. 22. 30. The children of the resurrection do none of these things And therefore to imagine a Turkish heaven here below is the absurdity that hath been put upon it and which indeed made the Fathers many of them after the first 300. years after Christ to flye out so much against this subject for there was an opinion then that Christ should reign at Jerusalem and that they should abound in all severall pleasures and delights c. and this the Fathers were against I have told you what they do not I will tell you what they do he tels us as I sayd before that they shall be Kings and Priests as in Rev. 20. 6. Blessed and holy is he that hath part in the first resurrection why on such saith he the second death hath no power they are out of all danger of it being in a celestial state â—ut saith he they shall be Priests of God and of Christ and shall reign with him a thousand yeares here is both their reigning and their Priesthood set out I would open it a little First they shall be Kings You heard before out of Heb. 2. 5. That hee hath not put this world to come in subjection to Angels The Angels now they are the Thrones and Principalities and great ones that rules this present world but the Saints shall be Kings then And for them to take the Angels places to be as the Angels now are after their resurrection there is no absurdity in it Christ saith after the resurrection the Saints they shall be as the Angels of God they shall be Priests likewise I shall take off what absurdity there may seem to be in that by this Our Saviour when he took up his body out of the grave he continued forty dayes upon the earth What did Christ do all that while It is playne he performed the part of a Priest and Prophet he did instruct them in the worship of God and speaking to them of things pertayning to the Kingdome of God so you read expresly in Actsâ— the Apostles had a brave Teacher Christ risen from the dead so he began that new world and he remained forty dayes here of purpose to do it Now consider is it any absurdity for the Saints to be conformed to Christ their Lord and head to run through the same states that he did he lived in this world was poore and miserable so are you when he dyed he commended his spirit into the hands of his Father and whether his soul went our souls goe So likewise when he took his body again out of the grave he remained forty dayes upon earth instructing his Disciples in the things concerning the Kingdome of God If the Saints do so when they take up their bodies againe in all this here is but a conformity to Christ he ascended then up to heaven and so shall his and be for ever with the Lord But the great objection is That the soules of men that are now in heaven and see the face of God for them to come downe and reign on earth and do such service here below it would be a disadvantage to them or changing a better estate for a worse which seemes to be a great absurdity For answer consider to take off the absurdity that even this State I speak of will be a better State then what their soules are now possessed of for otherwise our Lord and Saviour JESUS CHRIST when his body and soule was united againe at his resurrection was not in a better state then his soule was in after death when it was seperated from his body Certainly his state after his resurrection whilst upon earth was better then his state before his resurrection but you will say they are now in heaven where they behold the face of God as the Angels do which they may loose by coming here upon earth that doth not follow for the Angels came down here below and yet Christ saith they alwayes behold the face of their father so may these Saints on earth behold the face of God Stephen though a mortall man yet the heavens were opened to him He saw the glory of God and Jesus sitting at the right hand of his Father My brethren God hath eternity of time to reveale himselfe to his people in and he doth advance his Favourites by degrees First he glorifies their souls apart after when soul and body is united it 's in a better condition simply considered then the soule had before how many wayes God hath to manifest himselfe to his Saints how many degrees they shall pass through and how many worlds he will have to do it in that is known to himself however the more the better If God shall lead you by degrees through this and that glory from one to another it will be to your advantage As in a Masque there are several shews which adds to the excellency of it God hath eternity of time to make all these shewes and representations of himselfe to his children And let mee adde this that the will that he fulfilled which is prayed for in that we call the Lords prayer Thy will be done on earth as it is in heaven There is a time when the will of God shall be done on earth as compleatly as in heaven which is in that time of the first resurrection My brethren I have spoken these things as that which hath a great shew of truth in it and as that which is exceeding probable I have told you my grounds for it which I could never answer my self Now there is a fourth degree of this world to come and that I am sure will hold and that is that time during the day of judgment strictly so taken after the generall resurrection both of just and unjust Then to honour this New World not only shall the Saints come down but Jesus Christ himself will come down and abide a long day here below Therefore it is not absurdity for Saints to leave heaven when Christ himself shall do it neither will it diminish any thing from Christs happinesse for he will come and bring all his glory with him That we call the day of judgment will be a long day judg you your selves whether it will be so or no Do you think that the accompts of all the world can be cast up in the twinkling of an eye Doth not Solomon say expresly That God will bring every worke to judgment with every secret thing whether good or evill in Ecclès. 12. And doth not the Apostle say in 1 Cor. 4. 5. That when the Lord comes he will bring to light the hidden things of darkness and will make manifest the counsels of the heart Will not this require much time surely it will be a long day when our Lord and Saviour Jesus Christ will do that great work or service to God the greatest that ever was more then all his preaching which is the examining the accounts of all the world convincing all man-kind of their evill and sending them speechless to Hell Things shall be so there that the Saints shall be able to judg the world too according to that in 1 Cor. 6. 2. Now here this new world will be in its height and perfection here is Christ and all his Saints and Angels about him Yet not that this world shall be subject to Angels but they shall gather all the Nations together and shall execute the sentence that Christ pronounceth against them and fling them all to Hell but the Angels shall not sit as Judges they shall stand and not sit whereas the Saints are sayd to sit upon 12. Thrones and they are said likewise in 1 Cor. 6. To judge Angels And now shall this world to come be at its perfection that creature that hath groaned under mans lusts shall then be fully restored to the glorious liberty of the sons of God the world will then be new hung This is Christs world to come wherein he shall have all things subject to him For at this time shall all things be under Christs feet and never till then for the last enemie that shall be destroyed is Death and when all things shall be subdued to him then shall the sonne also himself be subject then shall he give up the Kingdome to the Father And what that State is that shall come after Christ hath given up the Kingdome to his Father no man knows only the Scripture saith this of it That God shall be all in all and that Christ himselfe shall then be subject FINIS