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.
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
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
is lesse glorious and a morning which is much more Glorious but leads to its end as the morning doth to the end of the Day Now because the evening and morning makes one Day and all Christs time for his Monarchy is but as one Day wherefore it is called Christs Day 1 Cor. Therefore that which is to be done in the morning or latter part of the Day is joyned with the evening or beginning of the Day because before this time is ended all such things shall be done thus Dan 12. 2. 3. It is said that at the time in which Michael the great Prince shall stand up for Daniels Prophecy And there shall be a time of trouble such as never was and many that sleepe in the Dust shall awake some to everlasting life and some to everlasting contempt and they that be wise shall shine aâ— the brightnesse of the Firmament Which things Christ applies to the last generall Judgement which we call the Morning or glory or close of that day of Christ Mat. 25. 46. and 13. 40. 43. Yet it is conjoyned to the Evening and first beginning which is troublous and Darke Dan. 7. 9. 10. The everthrow of things that is former Monarchies and all Kingly power and the innumerable company of Angels and setting the Judgement and opening the Bookes which is not till the last part of the Day of the generall Judgement as Rev. 20 12. 13. c. are joyned together so 2 Tim. 4 1. Christs appearing kingdome judging quicke and dead are conioyned as if all one whereas though at his first appearing he shall iudge some quick and some dead yet the generall iudging all quick and dead shall not be till the latter end of this Day And this is it hath made many mistake as if there had beene no comming of Christ or Judgement but the last and universall Judgement whereas there is another before it more then a thousand Yeares as we shall see hereafter But God in Scripture joyns together things farre distant in time because done in the same day of Christs Monarchy as we sometimes see an hill and see not many miles of low grounds and valleys betweene us and that Hill but thinke the Hill is neere us So God hath made visible some of the most glorious works of Christ in the morning or latter part of this his day and Reigne but more obscurely presented a great deale of the beginning and former part of this his Day and reigne wherfore it hath beene over-looked by most Christians since the first hundred Yeares and nothing hath beene seene but the last generall Iudgement and triumph of Christ which shall be onely at the last Day over all People Now then to open the quality of Christs Kingdome wee must shew and that briefely what it is in both the parts of that Day of his namely what 〈◊〉 in the Evening or first part of it and what it is in the Morning or latter part of 〈◊〉 First What manner of Kingdome Christs shall be in the Evening and first part of it The beginning or first part of Christs Kingdome I call an Evening alluding to the Creation in which every day had first it's Evening and then it's Morning Because compared with the following state and glory of it it is as short of Majesty as the Evening is in glory short of the Morning and time following Now in the evening or beginning and first part of Christs Kingdom as in other Evenings there is first an end or withdrawing and ceasing of the light and glory of the fore-going day this shuts in and the Day enluing tends first to a night So Christs Kingdom shall begin with the withdrawing of Peace and comfort had through the time and Raigne of the fore-going Monarchies and darknesse of night that is great troubles shall begin to arise upon those who shall be Subjects of Christs Monarchy both beleeving Gentiles and Jewes with Israelites or the ten Tribes who shall be all converted and after that be greatly troubled as we shall shew when we open the beginning of his Kingdome which trouble is as the shutting in of a former day but when this trouble is at it's height and full then comes the beginning or setting up of Christ his Kingdome for the opening of which consider we three things First What Christ will do when he sets up at first this his Kingdome Secondly Who shall be the Subjects of this his Kingdome Thirdly What shall be the Priviledges of this Kingdome which is the opening or first part of this his Day First What Christ will doe when he at first sets up this his Kingdome he will come from Heaven visibly Even as he went up thither Act. 1. 11. which comming is not his last comming to the last Judgment but a middle one twix't that and his first comming which hath not been considered For Christ had three commings The first was when he came to take our nature and make satisfaction for sin The second is when he comes to receive his Kingdome for to receive which he went into heaven Luk. 19. 12. 15. which is that I am now speaking of A third is that when he comes to iudge all and end the world the latter comings are two distinct commings not all one as it hath beene thought therefore they are made distinct Mat. 24. 3. and answered dictinctly by distinct signes in that Chapter Now this second comming of Christ which shall be long before his comming to the lâ—â—t Judgement and to end the world â— is that when he beginnes and sets up this his Kingdome for at the setting it up Christ shall come from heaven Dan. 12. 1. Michael shall then stand up that is Christ shall then visibly appeare which is not spoken of the day of the last Judgement For it is the time of the Israelites great trouble after their first conversion to Christianitie as we shall shew hereafter 2 Tim. 4. 1. with Dan. 7. 13. when Christ came to bring his Kingdome he appeared but his comming to his last judgement is to judge and resign his Kingdom therefore this is a former coming at which second comming of Christ when he comes to begin his Kingdome he will come with the same glory as at the last for as it is said of his last comming to judge the world Mat. 25. 31. 34. He comes with a Throne and as a King so shall he come at his second or next comming when he begins his Kingdom Mat. 19 28. which place is the same with Luk. 22. 30. where he expresly speaks of his owne Kingdome which he is to administer in this World whereas that Kingdome in Heaven is the Fathers Mat. 13. 39. 34. Now when Christ with his glory shall come from Heaven he will doe three things First He will raise up the Saints which are dead before this his coming not onely such as have beene martyred as some thinke but all Saints who
dead and praising of him Rev. 15. this coming of Christ and setting up his Kingdom which was spoken of Rev. 11. 15. to the end is expressed first by the antecedents and preparatives to it namely seven Vials that is a perfect measure of wrath to be cast on the wicked which Vials are exprest particularly in chap 16. after the sixth of which the wicked combine against Christ and his Saints Verse 13. to 17. which is that in Rev. 11. 18. the Nations were angry the seventh and last Viall was powred out Rev. 18. 17. which was the ruine of all the wicked by Christs comming and setting up his Kingdom as we shall shew anon the same with Rev. 11. 15 16 17 18. the blowing of the seventh Trumpet and then Christ sets up his Kingdome which beginning of Christs Kingdome after the generall description of the antecedent wrath Rev. 15. 1. I say is exprest vers 2. 3 4 5 by all the Saints described by their not subjecting to Popery standing on a Sea of glasse singing Moses his Song that is they were Saints raised from dead as the Israelites were raâ—sed out of the Sea as men from the dead when Moses sung that Song Exod. 15. for so that seventh Trumpet Rev. 11. 15. to the end and this 15. chap. seems to be all one this explaining that This is the first thing that Christ will doe when he comes from Heaven to set up his Kingdom he will raise up all Saints who are dead before his comming therefore he is said to come with all his Saints Zach. 14. 5. For surely as Christ had a middle State on earth betwixt his Resurrection and Ascension for forty dayes so shall his Saints have who dye before his comming from Heaven but all the dead who are not Saints shall lye still in the dust even till the last and generall Judgement Rev. 20. 4 5 12. for the second death that is hell torments everlasting shall have no power on them that were raised therefore they were all Saints this is the first ResurrectioÌ„ of which they that partake shall not returne to a mortall state of body againe as they shall be who live on earth nor yet be so perfectly glorified as they shall be afterwards for then the People on earth could not bear their presence for they shall shine as the Sunne Mat. 13. 43. but they shall be in a middle state betwixt glory and mortality as Christ was after his Resurrection before his Ascension clothed and conversing when he pleased with men and withdrawing at his pleasure and this is the first thing Christ will do when he comes from heaven to set up his Kingdom Secondly he will destroy the wicked people on earth for they about the time of his comming will grow to agree and combine against the Saints and then will Christ suddenly surprise them to their ruine Rev. 11. 18 and so Revel. 16. 13. to 18. for these two places are the same And so Rev. 15. 1. he expresseth Seven-vials that is Gods full wrath to the wicked for seaven notes perfection the particulars of which are exprest Rev. 16. the last of which finds the wicked in Armies against the Saints and ruines them all vers. 14. to the end therefore it is said it is done that is all the wicked are ruinated vers. 17. to the end therefore in that Rev. 15. 1 2 3. after he had shewed the seven plagues which were all to fall on the wicked he shews the consequent of the last of them that the Saints are seene on a glassie Sea with Moses Song because as then all the Aegyptians were drowned in the Red Sea so now all the wicked are slain for before Christs coming the wicked shall weare out the Saints Dan. 7. 21 25. therefore when he comes he will destroy them who destroy the earth as Rev. 11. 18. so 2 Pet. 3. 4. to 14. This worke of Christ is called a day of Judgement not for all but onely the ungodly as it is said in that place And the Apostle saith Rev. 16. 15. that Christs comming will be sudden which shews that in both Texts is the same meant and even as in the old world by water so once more by fire will Christ ruine the wicked but the Saints shall scape as they then did in the Arke and the world shall not end as then it did not indeed the heavens and earth are said to melt but it is meant of the Inhabitants of them both of high and low ranks as it is also Heb. 12. as we shewed hefore for the Apostle speaks from the Prophets as Isa. 65. 17. and 66. 15. 16. who means not the place of heaven and earth and so the worlds end for they prophesie of many things to be done after this in the world vers. 12 13. 19. to the end and so the Apostle tels us of nâ—w heavens and earth after this which shall not be after the worlds end for then all time and this earth shall cease for ever as we shall shew anon so that not onely at this worlds end but beâ—ore it shall the wicked be slain with fire and that with great terror and Majesty therefore David so discribes his victories in a sum Psal. 18. 7. to 16. by Gods coming with fire and dreadfull Majesty not so much speaking poetically of what was done as prophetically of this destruction of Christs upon the wicked at the setting up Christs Kingdome of which David was a Type therefore his words in that Psalm vers. 2. I will trust in him are said to be the words of Christ Heb. 2 13. Now some thinke that this ruine of the wicked shall be to every one but I thinke that that generality shall not be now but at his third and last coming but now he will onely ruine the Armies of them for in such an attempt against Saints doth he finde them Rev. 11. 18. and 16. 13. to 18. as the ruine of the Egyptians at the Red sea was not of every one but of them that were in Armies combin'd against the Israelites And so he will breake their head and arme and make the rest slaves to the Churches and it seemes some wicked shall be left because by the end of Christs Kingdome great Nations of wicked must be in the world called Gâ—g and Magog Rev. 20. 7 8. which cannot rise out of such as prove hypocrites and be excommunicated out of Christs Kingdome as some think for there shall be no hypocrite or excommunicate person there as we shall shew hereafter therefore there must be some wicked left for a seed to these Nations as when the world was drowned Cham was saved for a seed of the cursed Nation to be rooted out when Gods people should have a Kingdome and so much seems to be implyed Rev 21. 27. and 22. 15. where it is said The wicked shall not enter but be without implying that they shall be in the world though kept out of
Christs Kingdome and these remaining wicked shall be the Nations ruled with Iron Rev. 2. 27. for no Saints shall be so severely ruled and Isa. 65. 28. the sinner though living long as well as the Saint shall be cursed therefore they shall be but be cursed tributaries as the Gibeoâ—ires to the Israelites for all the credit and happinesse in those dayes shall be in Christ and in being holy vers. 16. therefore they are described in a slavish state Isa. 65. 13 14 15. speaking of this time as appears by vers 17. And this is the second thing Christ will doe when he comes to set up his Kingdom Thirdly Christ will examine blame and shame the Saints who are alive at that his coming if they be found to have walked loosely he will not kill them nor change them in a moment that is to be done at his last coming to judge all as we shall shew afterwards but he will shame them that have been loose Rev. 14 15. therefore Peter exhorts to be holy that we be not blamed at his comming 2 Pet. 3. 11 12 14. now when Christ hath thus done and put his Kingdome into form he will withdraw to heaven againe and leave the Government to the dead Saints raised up among whom the Apostles shall be chiefe therefore he saith Luk. 22. 29. as the Father gave him so he gives them a Kingdom in which they immediately shall rule which is Christs first part of his Kingdome which finished Christ will come againe and in person administer things as we shall see anon but for this first part of Christs Kingdome he will give it to the Saints that is to them immediately to rule therefore saith Matth. 19. 28. they shall judge on thrones the twelve Tribes that is they and all beleevers shall rule the world in which the twelve tribes shall be chiefe and they shall not onely rule as Kings but as Priests Rev. 20. 4. that is Discipline their Soules as well as rule their bodies yet this rule is said to be with Christ Re. 20. 4. because in his name and by his appointment and in a speciall presence of his though not bodily therefore the Kingdome is said to be sometime Christs and sometimes his Saints Daniel 7. 13 14. 18 22. which surely is said because as he will at last be constantly on the Throne visibly and come at the first visibly to set up this his Kingdome So he will depute the Saints Governors and withdraw his visible presence for a time to Heaven again for 1 Thes. 4. 5 6. and Matth. 25. 31. both of which speake of the last Judgement at the worlds end yet he is said then to come from Heaven though he had come before therefore he must have gone to heaven again therefore the Apostle comforteth them at the last Judgement That they shall be ever with the Lord intimating that before he had come and with-drew without them but now would doe so no more If yee say it is better then to die before this Kingdome begin since all the Saints who died before this Kingdome begun shall be raised from death and live immortall Lifes and rule the World whereas the Saints that live to it and in it shall live but mortall lifes and under the Government of the other Saints I answer God hath appointed somewhat proper and peculiar to every Age of his Church and people but the last Ages shall in this life and world excell the former Hebr. 11. 40. the former without the latter Ages shall not be perfect and for the latter Ages are better things provided then for the former wherefore these Ages which shall fall in Christs Kingdome shall farre out-strip all former Ages and not onely in happinesse in this World but for ought I know as they shall be more holy in their mortall Life so they shall be ever more glorious in Heaven therefore it is to be desired to live to these Times of Christs Kingdome though I confesse in some respects to this present world and time on earth the Saints dead before Christs Kingdome shall have an advantage of them who live to it because the dead Saints shall bee raised and live also but in a nobler way by which dispensation God recompenceth them for they who live and dye before Christs Kingdome live most by faith in trouble and darknes and therefore are raised up on earth to inherit Christs Kingdome But they who live in Christs Kingdom have a life of peace and joy and most promises fulfilled so that comparatively their life is a life of sence wherefore they shall have no Resurrection till the last Judgement but yet they have more glory and holinesse in this world which is the seed-time for eternitie and so shall have more glory at the last day and for ever whereas the deeds of dead Saints raised up being wages and reward and not a worke or service shall not adde to their account at the last day but they shall bee judged according to what they did in their mortall lives even as in hell they that dye and are cast into it shall not be judged at the last day or punished in hell for what they doe being dead except the poyson on earth which their counsells and practices when they lived shall spread so neither shall the Saints departed though raised againe So that it is to bee desired to live to Christs Kingdome though we may be much comforted if God please to have us dye before it come If you object how can soules of Saints dead be fetched from heaven to live on earth againe with men in their bodies since it is a damage to be fetched from heaven to earth and from the bodily presence of Christ and face of God and innumerable company of Angels to converse againe on earth with men I answer this objection supposes the soules of the dead Saints to be in the highest heavens which is not so but if their soules were in the highest heavens yet it becomes them to doe it to serve Christ as the Angels come from heaven to serve the Saints and as Lazarus his soule came into his body againe at the commandement of Christ but it is likely the soules of the dead Saints are not in the highest heavens but in a middle place better than this world but inferiour to the highest heavens which is meant in the New Testament by Paradise in which they have full joy and perfect happinesse Heb. 12. 23. and a speciall presence of Christ Phil. 1. 23. and 2 Cor. 5 6 8. that is a presence to their minds which may be though they be not where Christs â—ody is and in this place they are kept till this Kingdome of Christ come and then they shall assume their bodies till the worlds end when with soule and body they with all other Saints shall goe up into the highest Heavens for ever To prove this there are
of which Christ makes a signification of this Kingdome of his in which they shall rule as he in a kinde of equality yea in his stead Luk. 22. 27. 29 30. This Sacrament is but to last till the next comming of Christ 1 Cor. 11. 26 that is till he come to set up this his Kingdome the Priviledges of which it seals to us in a fellow-like gesture of sitting at a Table together and serving but till he come â—nd give us this Kingdome it implies that it shall then cease and with it all other Ordinances but immediately feed from God in Christ Now what commeth immediately from God is not subject to change or decay as the highest Heavens and that Earth which was without forme called a Chaos created in the beginning of the first day and also the Soule of man these things made out of nothing immediately from God decay not at all whereas all other things created out of something else are subject to change wherâ—fore since there shall be the Throne of God and of the Lambe they shall all serve him Rev. 22. 3. And Christ will hold them up in fulnesse of grace though not in full perfection of any grace till the last generall Judgement and their translation into Heaven which translation of theirs shall not be from a delivered estate but from an estate of greatest holinesse that ever was upon Earth for therefore is that Holy and Glorious estate provided for them on Earth to prepare them for Heaven therefore they must not be delivered from it when Christ comes to fetch them to Heaven at the last Judgement And as there shall be a fulnesse of Holinesse so there shall be a full and present answer to all their prayers Isa. 65. 24. In that there is no sinne to keepe good things from them or to seperate betweene their God and them Secondly whence followeth that there shall be all fulnesse of all temporall blessings as peace safety riches health long life and whatsoever else was enjoyed under any Monarchy or can be had in this world Rev 21. 7. They that shall enjoy this Kingdom which is described from vers 1. to 7. are called over-commers and that which they shall enjoy in it is the inheritance of all things that is what ever can be had in this world â—hat may make their lives comfortable they shall have for them and their children for ever and that with a peculiar sweetning for through them they shall have God for their God and they be his children also Isa. 33. 16. to 23. where fulnesse of peace and quietnesse is promised to the Subjects of this Kingdome vers. 24. and exemption from all bodily troubles which also with aboundance of all things is promised Isa 35. throughout the chapter and Isa 60. throughout so Isa. 65. 13. to the end it is meant of this Kingdome for he saith that vers 17. which is applyed to this Kingdome onely 2 Pet. 3. 13. Rev. 21 4 5. of making new Heavens and Earth and in this Kingdom shall be long life an hundred yeares shall every one have and no infant or any other shall dye sooner they shall last long as a Tree vers. 20. 23. and there shall be no sicknesse or griefe or trouble to consume their strength and thus it shall passe from Father to Sonne unto many generations that is many hundred yeares vers. 21 22 23. but the wicked amongst them though they live long shall be cursed ver. 20. Zach. 14. 11. Rev. 21. 4. There shall be no more death that is not an exemption from a naturall but there shall be no violent or untimely death by any griefe sicknes and trouble therefore when David was to have the Temple settled in his sonne Salomon it is promised the People should have a place of their owne and not wonder or be afflicted any more 2 Sam. 7. 10. 12 13. in reference to which it is said of this Kingdom of Christs which was to come under the Seventh Trumpet Rev. 11 15. I say it is said of this Kingdome and that with an Oath to assure us of it That there shall be time no longer Rev. 10. 5 6. that is no longer time for sinne misery and sinners to sway in the world For of this it is principally meant that old things are passed away and all things are become new Rev. 21 4 5. wherefore in the time and dayes of this Kingdom it shall be as in Salomons time 1 King 4. 2. The People of Iudath and Israel were many as the sand of the Sea eating and drinking and making merry In this time they shall Plant build marry beget children from generation to generation in perfect peace and though they shall dye at last yet it shall be in a full old age but their Children shall grow up in their roome for all the wicked in the world shall either be ruined or enslaved and Sathan wholly restrained from tempting them to sinne or others to trouble them and originall corruption shall be kept in as not to break forth in any grosse way therefore no affliction shall break forth upon them but as sinne shall so dwell in them as they shall neede Christs righteousnesse to justifie both them and their works So that as they shall be lively sinners though greatly sanctified so shall death though no other affliction before death seize upon them This shall be the glory of the estate of Christs Kingdome a middle state betwixt the state of ordinary Christians in heaven which must take for heaven for heaven is so high above our capacities that we cannot conceive it till we have enjoyed this of Christs Kingdome and of this Kingdome there is almost all that wee have said recorded by way of Prophecie together in Psal. 97. which Psalme the Apostle shewes is meant of Christ Heb. 1. 6. because he applies to Christ what is said in this Psalme Worship him all yee Gods or Angels for if Princes be called Gods then much more may Angels be so called who are Thrones and Dominions and the Psalâ—â— it selfe sheâ—eth its intent is the Kingdome of Christ and so that in the Hebrewes shewes for chap. 1. 5. he hath spoken of Christs birth now of his eternall generation of his Person This day have I begotten thee and the birth of his humane nature in the fulnesse of time I will be to him a Father and he my son then hee proceeds and saith when he brings him into the world that is not at his birth of which hee had spoken before but at his bringing him to reigne for so the Psalme quoted carries it Christ shall come with his Fathers glory and by his power into the world to reigne then shall the Angels worship him for they shall wait on him as his servants his dominion shall be over the earth that is the continent and multitude of Iles Psal. 97. 1. And its said he reigneth