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
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
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
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
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