The Personal Reign of Christ Upon Earth, Treatise

The Personal Reign of Christ Upon Earth · Treatise

THE PERSONALL REIGNE OF CHRIST VPONUPON 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.

p. 1THE PERSONALL REIGNE OF CHRIST VPONUPON EARTH.

THE Scripture reveales to us a Three-fold State of Chriſts Kingdome.Three-fold ſtate of Chriſts Kingdom.

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:…providentiall 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.Chriſt ſince the fall is the ſacred Governor of all things. 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 onelyonly had to deale with mankinde, and this World) had overthrowne mankind, and all this World. This is the firſt ſtate of Chriſts Kingdome.

p. 2A ſecond ſtate of Chriſts Kingdome,2. Chriſts ſpirituall Kingdom. 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.)This alſo hath beene eve… ſince the fall. 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 onelyonly 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,3. Chriſts Monarchicall Kingdome, 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 onelyonly 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, ſ… called.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, p. 3but 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 Chri…ts Kingdome, a Soveraignty which Chriſt ſhall adminiſter over all the Earth,1. There … be ſuch a Monarchical K…dome. 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, 2. Typified the Iewes … vernment.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 onelyonly by a providence (as he did all the world elſe) nor by a ſpirituall government, for ſo he ruled not them all, but a very few of them, ſuch as were elect unto eternall life and ſanctified, but by a King of Monarchicall Government, ſo that he was an immediate and particular King to them, and was viſibly preſent amongſt them in ſignes and tokens of preſence,He was … preſent an… them in ſi… and tokens as the Pillar of the Cloud a…d fire; and after that in the Tabernacle, Arke, Mercy-ſeate, &c. And did manifeſtly give them Lawes, appearing as a conſuming fire, Exod. 24. 17. and appointed Officers, to adminiſter the Kingdome, both ordinary and extraordinary; and to puniſh the offenders, executing Iuſtice by an immediate hand, and had all hard caſes brought to him, and gave order about their battels, and appointed their p. 4Generalls for warres; for the Iudges for the moſt part, except Ely and Samuell, were but extraordinary Officers, or Generals, raiſed up in danger of enemies, and caſe of warre; ſo that every way Chriſt was a Monarch and King to Iſraell: … a … to Iſrael.wherefore indeed when they refuſed Judges, and would have a King like other Nations, they did caſt off him; yet notwithſtanding, after he had puniſhed them by one King, namely, Saul, he gave them a King alſo for a type and ſhaddow of that which he himſelfe did before, but in a type and ſhaddow: For as the Nation of Iſrael in their Moſaicall Diſcipline and Lyturgy, were but a type of the Nations of the World, whom in a morall way God will bring to be a People to Chriſt (among which the Iſraelites as a firſt borne ſhall be cheife:) So Chriſts government of that Nation, from the time they were called out of Egypt, till they caſt off Judges, and after that alſo, by Kings immediately called and Deputed by him, (which ſhewed that he ſtill kept the Soveraignty, and was their King) was a ſhadow or type of his ſtate of Monarchicall government, … Kings … not be … by men.which in due time he will have immediately and viſibly over all Nations on the earth; therefore the Iſraelites Kings could not be depoſed by men, becauſe not ſet up by men, and ruled ſo abſolutely, becauſe they rul'd by Commiſſion immediately from Chriſt, and as types of that his Rule Monarchicall, which in the latter Dayes he meant to take up over all the World.

Thus we ſee ever ſince Chriſt gathered a viſible people and Kingdom, he fore-ſhewed his intent, to have a ſtate Monarchicall in the World, (for h…s Spirituall Kingdome he typified from the fall of Adam) by the Sacrific…s, Altars, and the Preiſts, which were the Fathers, and firſt Borne of the Family; but this his Monarchicall Government be began to typifie,This ſtate was …. when he called a Nation to be his people; and as he typified it, ſo he fore-told and Propheſied it: the 8. Pſalme is made onelyonly out of a propheticall Meditation of this Monarchicall ſtate of Chriſts Kingdome; as the Apoſtle teacheth us. Heb. 2. 5. 6. 7. 8. who applyes that Pſalme to Chriſt, and to this Monarchicall ſtate of Chriſt: For he ſaith, it is meant of a world, and a world to come; after that the Apoſtle writ that Epiſtle Verſ. 5. But by providence Chriſt then had ruled the World, and in a Spirituall Government by the Goſpel, he had ſpread himſelfe over all the world before Jeruſalem was ruined, as he told his Diſciples, Matthew 24. 14. then the end (that is, of the Citie Ieruſalem) ſhall come.

p. 5But beſides all this, there is a whole world to come to be put in ſubiection to Chriſt; of which Adam in innocencie was indeed a Type (for in innocencie was divers Types of Chriſt; in that God ever intended Chriſt) Adams fa…l, and damning all mankind, was a Type or figure of Chriſt ſaving all the elect:In innocen… were diverſ… types of … Rom: 5. 14. So Adams marriage to the woman, was a type of Chriſts coniunction to the Church Epheſ. 5. 30. 31. 32. So in the Soveraignty that Chriſt gave Adam over all that preſent World, was figured out the ſubjection of a World to come to Chriſt: wherefore the Pſalmiſt ſpeaks in ſuch a phraſe, as makes Expoſitors thinke, he meant Adam (becauſe Adam was its figure) but it is evident it cannot be meant of Adam, or the ſtate in innocencie, becauſe in this Epiſtle to the Hebrewes, after Chriſt had ſet up his Spirituall Kingdome by the Goſpell over all the World, in ſome conſciences every where, yet he ſaith it is a World to come; and beſides, there are divers paſſages in the Pſalme, which are not competible with the ſtate of Innocencie; as the ſtilling the avenger, &c. whereas in innocencie were not Enemies or avengers: Therefore this Pſalme fore-tels a ſtate of Chriſts Kingdome to come, after the Goſpels preaching to all the World, wherein he ſhould have as perfectly all the World Subject to him: as in Innocencie Adam had all under his dominion; as wee read Gen 1. 26. Nor can this be meant of the laſt of all time, namely, the Generall Judgement, When all knees ſhall bow to him, and …ery tongue ſhall confeſſe him Lord, Phil. 2. 10. 11. which is refer … to his laſt Judgement, Rom. 14. 10. 11. For then he is to reſigne … to ſurrender up the Kingdome to God the Father, and to hold and adminiſter it no longer, 1 Cor. 15. 24. But this and many other places as we ſhall ſee, propheſie of a ſtate of Monarchicall Government, which Chriſt ſhall hold after the Goſpell is preached univerſally, before that laſt and generall Judgement. Pſal. 22. he propheſieth of Chriſts Paſſion, and in verſ. 6, 7, 8. the words of reproach torments inflicted on Chriſt, piercing his hands and feet, and verſ. 18. their demeanour towards the garments of Chriſt, applyed to Chriſt, as Mat. 27, 35. and what Chriſt would doe after his deliverance from his Paſſion, Pſal. 22. 22. applyed to Chriſt, Heb. 2. 12. By all which is cleare, that Pſalme is of Chriſts Paſſion, after which it is propheſied that all the world ſhould turne to him, and worſhip him, and that he ſhould have the Kingdome, verſ. 27. 28. and that a generation of Saints ſhould ſerve him, and all that be fat p. 6on the earth ſhall worſhip him, verſ. 29. which muſt be meant of the Monarchicall ſtate of Chriſt, and not of his ſpirituall Government in the conſcience onelyonly, becauſe it is ſaid, verſ. 29. that all the fat on the earth ſhall bow to him, and all that goe downe to the duſt, there is none can keepe alive his ſoule, that i…, Chriſt ſhall have a Soveraignty over all that live and die, which he hath not in his ſpirituall Government, which onelyonly reacheth the living. This was alſo celebrated typically and prophetically, by Iſraels ſubduing all the earth,…ypically and …hetically. that is, all knowne neighbouring Nations round about them, Pſal 47. and in Salomon as in a type, Pſal. 72. and is certainely the ſcope of Pſal. 96. 97. 98. 110. For what ſtate of Chriſts Kingdom as yet, whether providentiall or ſpirituall, gave all the earth cauſe to joy, becauſe of peace, juſtice, and truth.

Therefore there is a ſtate to come, wherein it ſhall be done to all the earth; this is moſt fully ſet down by the Prophet Daniel, chap. 2. 31. to 46, the great Image preſented in a dreame to Nebuchadnezzar, repreſented foure great Monarchies, whoſe foundations indeed were laid preſently after the Floud,…he foure great …narchyes. 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, …e firſt Mo…hy.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, …e ſecond …narchy.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,…e third Mo…hy. 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 p. 7foure 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,The fourth M…narchy. 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, p. 8Dan. 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, …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 onelyonly 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,The fift Monarchy is Chriſts …s i… appeares. which is meant of a ſtate of Chriſts Kingdom, as appeares.

Firſt,1. Becauſe cal…ed a Stove. 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,2. Reared up by …iod onelyonly. 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,3. By the dura…ion of it. 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, p. 9Beaſts are propheſied of verſ. 3. to 9. the 16. 17. after which Chriſt ſets up a Monarchy, Chriſt the … of Man is the Monarch.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;Chriſt to be a King in the … ter dayes. 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,The Apoſtles know not the time when. 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 onelyonly 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,Called Iſrael… Kingdome. before the r…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:All the Proph… have ſpoken of And indeed of this Monarchicall kingdome, have all the Prophets ſpoken more or leſſe, a… it is ſaid Act. 3. 19. 20 21, which place of the Apoſtle is expreſly meant of this kingdome of Chriſt,Act. 3. 19. 2… 21. England.Acts 3:19Acts 3:2 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 p. 10of the Worlds end, and laſt judgement, but of this Kingdome of Chriſt have they all ſpoken,… Doctrine ſo …erally belee…d among the …ws. 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.

2Secondly, 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 me…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 3muſt 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, … Kingdome … in the ….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 p. 11to 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,In the man… Chriſts King… are two thin… 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 1up by it Dan. The extent of Chriſts Ki… dome.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,It ſhall be … all the World Dan. 2. 34. 3…. 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 and his Saints, none ſhall have Dominion and Greatneſſe but he, All Rulers ſhall ſerve him: Chriſts Kingdome expreſt. 1 In its Sp… rituall eſtate. 2. The…re ſhal… bring all … it.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. Rev. 21. 23, 2… explan'd.Rev 21:23Rev 21:221. 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 th…re; and this he ſeemes to meane, by ſhaking not earth onelyonly, in change of cuſtomes with people, but Heaven alſo, that is, the Kingly power; therefore he addes,Hag. 2. 21. 22. explain'd.Hag 2:21Hag 2:22 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 p. 12ſet 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,…ards the end it ſhall ex… to all reable creatur…, …els, Devils, all tongues. 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. 14… 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.

2Secondly, the quality of this Kingdome of Chriſt, for the opening of which we muſt know,… quality of …iſts King…. 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:… day of judge…t taken …ctly for a par…ll Iudg…t. 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,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 onelyonly this large and generall Judgement, but the Scripture ſpeaks of a day of Judgement more partiall and more ſtrict, wherein not all,…any ſhall be …ged before the …erall judge…t. 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 p. 13cannot 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,Why the … there made … called a judgment. 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,1. Becauſe … judging of … godly. 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,A judging to Saints alive. 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,Its called a … becauſe morn… and 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 p. 14time of Chriſts Monarchy, an evening or beginning which is leſſe glorious, and a morning which is much more Glorious; but leads to its end,Kingdom is Day, and is evening morning. 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 a… 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, …n Scripture …imes joyns …her, farre …t in time.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 onelyonly at the laſt Day) over all People.

p. 15Now 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 it a ſhall be in the Evening of the Day. 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,Three things … be conſidered … the beginning Chriſts Kingdome. 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, 1 What Chr… will do… when … ſets up 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 oue, twix't that and his firſt comming, which hath not been conſidered.Three comming of Chriſt. 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 p. 16one, (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 l…t Judgement, and to end the world … 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. What Chriſt …all doe when he …omes.13. 39. 34. Now when Chriſt with his glory ſhall come from Heaven, he will doe three things.

Firſt,… He ſhall raiſe … all the …aints He will raiſe up the Saints, which are dead before this his coming, not onelyonly ſuch as have beene martyred, as ſome thinke, but all Saints who have dyed in the Faith, Rev. 20. 4. not onelyonly 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 onelyonly, 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 onelyonly 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 onelyonly of ſuch as were martyred; and this Reſurection p. 17is 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 onelyonly 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 onelyonly 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,Sitting at 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 onelyonly of his Perſonall Temptations, but of his myſticall, that p. 18is, 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 n…x… 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 b…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, onelyonly to ſome who peculiarly conteſt with adverſaries, yet ſure it is found in divers who were never martyred, as Luther & others, who conflicted and p. 19overcame, more then ſome Martyrs, therefore ſurely not onelyonly the martyred Saints ſhall be raiſed from the dead at Chriſts Kingdome, but other dead Saints alſo; therefore this coming of Chriſt, to ſet up his Kingdom, is ſet out by the Saints raiſed from the dead, and praiſing of him, Rev. 15. this coming of Chriſt, and ſetting up his Kingdom, which was ſpoken of Rev. 11. 15. to the end is expreſſed firſt by the antecedents, and preparatives to it, namely, ſeven Vials; that is, a perfect meaſure of wrath to be caſt on the wicked; which Vials are expreſt particularly in chap 16. after the ſixth of which, the wicked combine againſt Chriſt and his Saints, Verſe. 13. to 17. which is that in Rev. 11. 18. the Nations were angry & the ſeventh and laſt Viall was powred out, Rev. 18. 17. which was the ruine of all the wicked by Chriſts comming, and ſetting up his Kingdom, as we ſhall ſhew anon, the ſame with Rev. 11. 15, 16, 17, 18. the blowing of the ſeventh Trumpet, and then Chriſt ſets up his Kingdome, which beginning of Chriſts Kingdome, after the generall deſcription of the antecedent wrath, Rev. 15. 1. I ſay is expreſt verſ. 2. 3▪ 4▪ 5, by all the Saints deſcribed by their not ſubjecting to Popery, ſtanding on a Sea of glaſſe, ſinging Moſes his Song, that is, they were Saints raiſed from dead, as the Iſraelites were ra…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,The Saints the… like his between … his Reſurrection and aſcenſion. 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 Reſurrectiō, 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 p. 20pleaſure; and this is the firſt thing Chriſt will do when he comes from heaven, to ſet up his Kingdom.

Secondly,…. He will de…roy the wicked. … 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 onelyonly 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 n…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 onelyonly at this worlds end, but be…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 p. 21the 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 onelyonly 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 G…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 Gibeo…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,3. Chriſt will examine, blame, and ſhame the Saints. 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 p. 22to the dead Saints raiſed up,Chriſt with…raws himſelfe …to Heaven and …ave… the Go…rnment to the …iſed. 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,The Apoſtles …all be cheife 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 onelyonly 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,Object. Better to dy before. 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,Anſwer. 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,Better to live at that comming. 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 onelyonly 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 p. 23before Chriſts Kingdome ſhall have an advantage of them who live to it,Advant… raiſed Saint… 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,They ſhall hav… more glory at … laſt. 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,Obje. How … ſoules be fetched from heaven to live on Earth againe. 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.Anſw. Their Soules be not in the… higheſt Heavens. 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,They are kept in a place till Chriſt come. which may be, though they be not where Chriſts …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.

p. 24To prove this,…eaſons to prove there are theſe Reaſons.

Firſt, The Apoſtle puts a difference betweene Heaven and Paradiſe, in two ſeverall places, 2 Cor. 12. 2. 4. and therefore cals it viſions and revelations, in the plurall number, verſ. 1. and Paradiſe is ſaid to be the Kingdome of Chriſt, that ſhall be in this world, Rev. 22. 14. compared with Chap. 2. 17. Becauſe that which made this Paradiſe, is by Chriſt brought into this world; and into this Paradiſe, went Chriſts Soule, and the Theeves, which was not Heaven, for it is called Chriſts Kingdome, which is only in this world, Luk. 23▪ 42, 43. and its 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,2. 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,The way to the higheſt Heavens never opened till Chriſt went. (for ſo onelyonly 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 onelyonly 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,Obj. that the Soules of Saints may goe into the higheſt Heavens, though their bodyes be not.

I anſwer,Anſ. That the bodyes of Enoch and Elias were taken up together with their Soules,The bodies of Enoch and Elias taken up 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 p. 25ſoule 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,Where Paradis. 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;Subjects of Chriſts Kin… all living … and all … on the eart… 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,All the … of Iſrael … converted made Sub… … this King 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 onelyonly ſhall be then governed: but they onelyonly 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 p. 26of Gods kingdome, Ezech. 37. 21. Iſrael and Iudah (who never were ioyned ſince they were divided in R…hob…ams dayes (ſhall be one people for …ver, under one King David, that is, Chriſt typified by David, …alem ſhall …ilt againe …is kingdom.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 ſ…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;…elites ſ…all … preemi… in Chriſts …gdom, above Saints. 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,…ouble ful… of the Gen… Luke 24. 47. there is a double fulneſſe of the Gentiles, Rom. 11, 12. 15. 25.

One is, that which is to be from the time of the Iewes rejection, till their calling againe, verſe 25. while the Gentiles alone, without the Iſraelites are Gods people, a ſet number of perſons, and a ſet degree of grace and glory is appointed to them; which accompliſhed is called their fulneſſe, and till that is fully done, the Iſraelites muſt be kept out.

Another fulneſſe of the Gentiles, is a ſet number of perſons converted to the ſaith, and certaine degrees of grace and glory to come to them upon the taking in of the Iſraelites againe to be Gods people, verſe 12. 15. which ſhall bee ſo great an increaſe, as if they received life from the dead, and ſhall be much more then what they got by the Iewes rejection; this indeed is called the fulneſſe of the Iſraelites, Rom. 11. 12. but from this fulneſſe ſhall come in a greater fulneſſe to the Gentiles then ever they had before, both greater degrees of grace and glory▪ therefore it is ſaid the Kings of the earth, that is,…riſts king… … at all the …ribes. of th… Gentiles bring their g…ory into it, Rev. 21. 24. 26. that is, it ſwallowed up all former glory of others, and alſo for multitudes p. 27there ſhall be more nations of the Gentiles converted then were,So all Nati… of the earth … be converted. even all the nations of the earth, Mal. 1. 11. Thus much for the Subjects of this Kingdom, which ſhall be a world of Saints with ſome wicked (few in compariſon) ſlaves and tributaries.The priviledge… of it.

Thirdly, now conſider the Priviledges of this Kingdom, which are wonderfull (as though it be ſo large yet) firſt all the Subjects of it that are freemen,…. All its Su… jects, except ſlaves, ſhall be holy and … Saints▪ … c…ites among them. ſhall be holy, and not ſeemingly Saints, but true Saints, not any ſinner, Iſa. 35. 8. and 60. 21. Rev. 21. 27. and 22, 14, 15. Zach. 14. 20, 21. yea no hypocrite ſhall be there, Rev. 22. 15. none that makes a lie, Iſa. 60. 21. (that is, in profeſſion by hypocriſie) as Tit. 1. 16. and Rev. 21. 27. nothing that defileth or worketh abomination ſhall be there (now hypocrites defile and worke abominations) for this Kingdome being adminiſtred by Chriſt, and ſo many Saints raiſed from the dead, how can hypocrites be undiſcerned? None are to be in this Kingdom, as free ſubjects of it, but ſuch as ſhall be ſaved, being elected, Rev. 21. 27. Chriſt the Lambe hath a Book of life, written out of the Book of the Fathers election, in which are the names of all that ſhall partake of the Priviledges of this Kingdom, and they are onelyonly ſuch as are in the Fathers book of Election, as appears, becauſe they are oppoſed to ſinners and to the damned, Rev. 21. 7, 8. which are onelyonly reprobates: ſo that it is moſt probable, that no perſon ſhall be excommunicated as proving bad, nor any of the children of theſe Saints prove naught, but that all that ſhall be borne of them, ſhall be elect and prove Saints,None in Chriſt… Kingdom ſhall prove … excommunicate, all their children ſhall be elect and …ain…. Iſa. 59. is a propheſie of Iſraels badneſſe and helpleſneſſe before his convertion and call the Chriſtianitie; for the next chapter is applied to it, Rev. 21. 24. aud the Apoſtle, Rom. 11. ſpeaking of their fall now expected after the Gentiles `applies this, Rom. 11. 25. to the 33. quoting this Iſa. 59. 20, 21. and ſhew… that all Iſrael ſhall be ſaved, that is, either all Gentiles and Jews joyned, in one in this new world, or all that of Iſrael ſhall be converted, and that is all of them, as all were rejected, Rom. 11. 32. for the… be all elected, verſ. 28. for the Covenant▪ that is, of election, (as is explained, Rom. 11. 27, 28.) is with their ſeed…, that is, all the children for ever, Iſa. 59. 25. for to theſe dayes God hath reſerved the harveſt of his elect to come in, and all former times have had but the firſt fruits or ſprinkling of the elect; for in theſe times there ſhall be no ſorrow or weeping, Revel. 21. 4.

Now, if any of theſe, or their children, ſhould prove hypocrites or wicked perſons, it would more grieve them then any outward p. 28affliction, ſo that they could not have everlaſting joy, neither could ſorrow nor ſighing flie away, as it is Propheſied, Iſa. 35. 10. Therefore all that enjoy this Kingdom, are called the ſeed▪ of the bleſſed, they and their off-ſpring, Iſa. 65. 23. And they are called Gods elect, verſ. 22.

Thus there ſhall be generall holineſſe in all perſons, ſo there ſhall be much Holineſſe,In Chriſts …gdom holi…e ſhall be …atey them e… it was on …rth. greated then ever was, either in Iſraelites or Gentiles, Iſa. 60. 21, 22. Zach. 12. 8. Iſa, 33. 5, 6. The feeble ſhall be as David, and David as God, as the Angel of the Lord; that is, as Chriſt: The meaning whereof is, that the loweſt and meaneſt Saint amongſt them ſhall be exceeding high in grace, for they ſhall have very great familiarity with Chriſt, and eminent impreſſions from him, Rev. 22. 24. For Satan ſhall be chained up, who is the tempter,…than ſhall be …ained, originall …rruption re…ained. Rev. 20. 1, 2, 3. And originall corruption ſhall be ſo reſtrained and over-maſtered, that it ſhall not ſell any of them under ſinne, or lead them into captivity to it, though yet it ſhall be in their ſouls, but as an enemy in chaines: For ſuch ſhall be the government of thoſe times by Chriſt and the Saints raiſed from the dead▪ and moſt of the promiſes and threatnings in Scripture accompliſhed, that it ſhall be a life much of ſenſe, little (in compariſon) of faith, and therefore ſhall ſo yoke originall ſinne as that it ſhall get little or no ground of them; and that which crownes all this, is, that there ſhall be no more decay, nor backſliding in holineſſe

There hath beene an opinion,… No back…ding in this …ingdome. that there ſhall be a backſliding before Chriſts comming, as indeed there was before the ruine of Ieruſalem after Chriſts death, and was a ſigne of it, Matth. 24. 12. and perhaps there ſhall be the like before his ſetting up of this his Kingdome, but there is not the leaſt hint in Scripture of a backſliding after his Kingdome is ſet up, before his coming to the laſt generall Judgement: As for that Luke. 18. 8. it is evidently meant (not of his coming to the laſt Judgement, but of his comming in a Providentiall way for a particular helpe to his people, as the ſcope of the Parable ſhews, verſe, 1.) and indeed backſliding is not competible with the glorious eſtate of this Kingdome, for there ſhall be no ſighing or teares, and no curſe, but they ſhall obſerve the Lord, Rev. 22. 3. Therefore there can be no backſliding, for then ſighing and teares, and a curſe, muſt needs come ſooner or later, and verſe. 14. there is the tree of Life, and a right to eat of it, therefore they ſhall not decay, but be overcommers, Rev. 2. 7. and therefore God himſelfe ſhall be with them, Rev. 21 3. that is, an immediate fellowſhip p. 29with God,That … diate fel… with God. and thereby and not by ordinances, but by God and the Lambe, that is, they ſhall be edified immediately from God in Chriſt, and as they had before the Sacrament of the Lords Supper, the geſture and manner of which, Chriſt makes a ſignification of this Kingdome of his, in which they ſhall rule as he in a kinde of equality,The … to laſt but … this … comm… 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 …nd give us this Kingdome;Sitting at … Lords Supp… 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,What come …mediately … God not S… to change. 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; wher…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,Chriſt will them up … of grd… 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,6 A full … to all Prayers. 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,The ſecond… viledge of Chriſts K…dom, a … of all tem…bleſſing…. 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,They ſhall … them wit… neſſe. …hat may make their lives comfortable, they ſhall have for them and their children for ever, and p. 30that 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,…pted from …odily trou… 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 onelyonly, 2 Pet. 3. 13. Rev. 21, 4▪ 5. of making new Heavens and Earth; and in this Kingdom ſhall be long life,… life an …teed yeeres. 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,…ickneſſe or …. 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,…iolent death 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, 6.10, 5. 6. …nger time …. 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; …he wicked … either …d …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 p. 31death, 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 Pſal… it ſelfe ſhe…eth its intent is the Kingdome of Chriſt, and ſo that in the Hebrewes ſhewes: for chap. 1. 5. he hath ſpoken of Chriſts birth, now of his eternall generation of his Perſon (This day have I begotten thee) and the birth of his humane nature in the fulneſſe of time (I will be to him a Father, and he my ſon) then hee proceeds and ſaith when he brings him into the world; that is not at his birth (of which hee had ſpoken before) but at his bringing him to reigne (for ſo the Pſalme quoted carries it) Chriſt ſhall come with his Fathers glory, and by his power into the world to reigne; then ſhall the Angels worſhip him, for they ſhall wait on him as his ſervants, his dominion ſhall be over the earth, that is, the continent, and multitude of Iles, Pſal. 97. 1. And its ſaid, he reigneth, becauſe its a ſure prophecie, and ſo ſpeakes as if it were in preſent, as is uſuall in the Prophets, to ſpeak as in preſent of a future thing, He ſhall with Majeſty, and with Juſtice, verſ. 2. that is, rewarding the righteous, and puniſhing the wicked, whom he ſhall deſtroy round about with fire, verſ. 3. and his Majeſty ſhall be evident to all, …. 4, 5, 6. whereupon ſhall follow ſhame and amazement to all ſinners, verſ. 7. even to ſuch as he kils not; which ſinners are ſet out by one ſinne for all the reſt, viz. the breath of the ſecond Commandement, becauſe of that is God jealous; and becauſe a maine fin in Popery, in whoſe dayes Chriſt ſhall come and ſet up his Kingdome, is Idolatry againſt the ſecond Commandement.

Thus alſo all they who are to enjoy the priviledges of this Kingdome of Chriſt,His people not infected with Popery. are deſcribed, by not beeing infected with Popery, Rev. 14. 2. & 10. 4. And therefore ſuch onelyonly are ſaid to eſcape the poyſon of Popery, whoſe names were in the Lambes Booke, Revel. 13. 8. that is,Chriſt hath a roll of all his ſubjects. 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; p. 32and 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 …e ſlaine, and thereupon had a Kingdome aſſigned him, & a …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, They ſhall then have an harveſt of light and 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 ſhalbe 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,A little diſturbance Chriſts Kingdome ſhall have. ſo prophe…ied of under the name of Gog and Magog, Rev. 20. 8. Ezek. 38. 39. upon whom the Devill ſhall be let looſe, to ſti… 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,That trouble not 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 …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.)Chriſts. third and laſt coming. …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 onelyonly 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 p. 33death, 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,How Chriſt begins the laſt generall judgment. 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▪ The aſſault of the wicked on the godly occaſions Chriſts laſt coming to judgement.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 time… but the Sa…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,1 Theſ. 4. 13. to 18. explained.1 Thess 4:13–18 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 onelyonly of thoſe who lived in Chriſts Kingdome, and that at the dawning of the morning of it immediately before his coming to the laſt & generall judgement; and they that ſlept; that is, died in the time of Chriſts Monarchy, ſhould not be behind them who were alive at Chriſts laſt coming, for they ſhould be raiſed up firſt. For at the laſt coming of Chriſt, he will come p. 34and joyne himſelfe with them who were governing the world all thoſe Ages of Chriſts Kingdome, and the Saints who lived and dyed during that Kingdome ſhall be firſt raiſed (that is, before the wicked) and then they that he alive ſhall be changed (equivalent to death) but though alive, they ſhall not prevent the dead, 1 Theſſ. 4. and then ſhall all the wicked be raiſed from Cain, Rev. 20. 9. to the end: This is the ſecond and laſt Reſurrection, ſo that they who live at Chriſts comming ſhall not prevent, that is, be with Chriſt before them that dyed during that time of the reigne of the Saints over the world, but one as ſoone as the other ſhall meet Chriſt. And ſo this place in the Theſ. doth not prove, that all Saints ſhall lye dead till Chriſts laſt coming to generall Judgment, but they who after Chriſts coming, and ſetting up his Kingdome, ſhall live and die, they ſhall live and dye, they ſhall be raiſed againe, and be with Chriſt as ſoone as the Saints living when Chriſt comes: but the Apoſtle ſpeakes of this farre diſtant time, as if it were all one, (as I ſhewed before.)

Now when Chriſt thus comes and reignes over all the wicked, and changes the bodies of all living Saints on earth, and raiſeth up all the dead Saints who dyed during that his Kingdome in which the Saints raigned, and raiſe up alſo all the wicked, dead from Cain to the laſt wicked man (for all the wicked that were deadly dead all the time of this Kingdome of the Saints, at laſt they ſhall be raiſed up) and then is the Dawning, The Morning or moſt glorious part of Chriſts Kingdome.and the Morning of the Day of Chriſt; compared with which, the former part of Chriſts Kingdome was but a Night (though in it ſelfe moſt glorious) for in it,

1Firſt,Differences betweene the evening and the morning of Chriſts day. Chriſt ſhewed himſelfe, but withdrew, and ruled by Saints raiſed up from the dead; but now Chriſt ſhall never withdraw from this viſible Throne, till he end all, and reſigne the Kingdome, and all be tranſlated from earth to heaven.

2Secondly, Before all the Saints formerly dead lived, but none of the wicked, and the Saints living on earth lived in a mortall way, and the devi…l was onelyonly chained up; but now all Mankind ſhall be raiſed up and live, and all Saints ſhall be glorified in body, as Chriſt is, Phil. 3. 21. 1 Joh. 3. 2. Whereas thoſe of beleevers, who lived in the firſt Reſurrection, & ruled the world, had their luſtre of glory, which held as Chriſt had the f…r…y dayes on earth after his Reſurrection, and all Angels and Devils ſhall be judged, and all tongues ſhall confeſſe Chriſt to be Lord, whileſt every Angell, Saint, Sinner, Devill, ſhall be abſolved or condemned by Chriſt in his owne humane nature.

3Thirdly, before the earth was full peace and fruit as it could be, p. 45whileſt inhabited by ſinners, though ſanctified; but now, in as much as all Minkind have died, or have bin changed, or tranſlated, the Earth and all Creatures ſhall be delivered from the curſe, vanity & bondage inflicted on them when death was on Mankind, and then ſhall all the Creation be in its primitive glory, as it was in the firſt Creation, which is that it hopes for,Rom. 8. 19, &c.Rom 8:19 Rom. 8. 19. to 24. For that place cannot be meant of the firſt time of Chriſts Kingdome, but of this laſt part of it; for all Beleevers (not only ſome) ſhall have the redemption of their bodies, verſ. 23. which all have not in the firſt part of Chriſts Kingdome: nor can it be meant of Heaven, for into that none enter but the Elect: but here every Creature ſhares with Beleevers in a proportion: therefore its meant of this generall time of Judgement; during all which time (how long ſoever it be) and it it ſhall be a long time (at we ſhall ſhew hereafter) all the Creation, and every Creature ſhall be in its firſt glory as when created, and not in vanity and bondage, that is, not abuſed to other ends than God made them unto, namely, to ſhew forth Gods glory, and not to ſerve man in a way of ſin: and all this ſtate of glory of every Creature ſhall be beheld by all men rayſed from the dead, Saints and Sinners, the one ſtanding on Chriſts right hand, and the other on the left.

Now when this is,Of Hell. then ſhall the judgment be which we call the Day of Judgment, Mat. 25. 31. to the end, as Rev. 20. 10. to the end: which finiſhed, the Saints ſhall be all carried with Chriſt for ever into heaven, and the wicked ſent with the devill into hell. Which hell ſhall not be that which is now called and uſed for hell, but another; for the hell that now is,Hell that now is but a priſon. is but a priſon, & not the place of execution, & ſerves onelyonly to reſerve condemned ſpirits, which have no bodies, till the execution at the laſt day, at which this hell that now is shall ceaſe and be ſwallowed up. Which ſhall be ſwallowed up.Rev. 20. 14. Now this hell which is at preſent either in the aire or ſeas (for the ſpirits & ſoules of the damned wanting bodies, may be in either place, becauſe they do not ſo take up roome as bodies do) The ſea is thought to be hell, becauſe the devils called their place the deepHell in the ſea▪ or ayre., Luk. 8. 31. & did run their Hogs into the Sea, as if there was their place. But ſome rather think that hell is in the aire, in that the devils are ſaid to be there, the prince of the aire: but if it be in the aire, its a lower Region of it, for in the higheſt Region of the aire, or in the fire, which is next above it, is Paradiſe, & the place of dead Saints ſouls. But I think that hell ſhould not be in the aire, becauſe all the aire in Scripture, even where the birds flie, it called heaven. But to be ſure, in ſome of the places of aire, or in the waters, is hell, and not in the p. 36earth: perhaps its in thoſe waters which are above, Gen. 1. 6, 7. Indeed the Apoſtle ſets out them in hell, by being under earth, Phil. 2. 10. not to ſhew the place,Phil. 2. 10.Phil 2:10 for under the earth is nothing but the water and aire, in that the earth is the center and globe, environed with the water and aire, and heavens, but to ſet out their baſe and condemned eſtate, they are trod under-foot, as the moſt …aſeſt of creatures, all other being on or over the earth, and the dead bodies are under earth, which yet muſt how to Chriſt: But the hell which ſhall be the everlaſting torment of all the damned, ſhall be all this lower and viſible world,All this lower & viſible world ſhall be hell of damned. all the places of earth, water, aire, ſun, moone, ſtars, and the fire, called the heavens and the earth, (namely, all the heavens, but the third and higheſt) that is, all that… 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 onelyonly 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,All then reduced to the Chaos. 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 …e…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.Rev 20:11 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 …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 p. 37this Chaos ſo ſoone at man ſinned, for confuſion is ſinnes proper effect;Confuſion is ſins 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,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, All miſery ſwallowed up in hell torments.(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,How long Chriſts Kingdome laſts. 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 p. 38the 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, …. i… alſo ſpiritually applyed, 2 Cor. 5. 17. But their error was, that (though truly they expounded theſe places ſpiritually, yet) they rejected all literall ſenſe of them; whereas beſides their ſpirituall ſenſe, they had a ſenſe literall, reſpecting this time of Chriſts Kingdome. And it is clear that beyond the firſt Age, even an hundred years after Chriſt it is recorded by one who lived in the dayes of the Apoſtle. John, who was the laſt Apoſtle, it was the joynt opinion of all beleevers, that Chriſt ſhould have a Kingdome on earth, which ſhould (after it was come to perfection) endure a thouſand yeares. And this is the time which I call the evening, or firſt part of Chriſts day: and its duration, beſides the time of its imperfection, or embryonie, before it be ſettled. Now there was not any of the foregoing Monarchies of the world, which in full ſtate & ſtrength endured ſo long. The firſt Monarchy, the Babylonian, was but 70. p. 39yeares, the Grandfather, Father, and Child; and ſo we might ſhew of the reſt, that they were much ſhort of this of Chriſts continuance. Yea, that of Iſrael, which fore-ſhewed this of Chriſts, roſe but up in Saul & David, was perfect in Solomon, and declined in the next, in Re…o…oam.

Now,A little interruption when the 1000 year… be expired. when theſe thouſand yeares are expired, there ſhall be a little interruption for a while, Rev. 20. 3. by the letting looſe of Satan, and his ſtirring up Gog & M…gog to diſturbe this Kingdome, Rev. 20. 3, 7, 8, 9. but it ſhall be but a little while; only a Combination, and an Attempt, but no hurt, but fatall ruine to the enemy (but till the thouſand years be expired, there ſhall not be any attempt againſt the Kingdome.) And when this interruption of cloud is blowne away, there ſhall ariſe the Morning, The day of judgement laſts a long time.or latter part, and moſt glorious time of Chriſts Day and Kingdome (that which we call the laſt judgement) which ſhall laſt a great while: indeed the Scripture ſets not downe the time how long th…s ſhall laſt, but it is evident it muſt laſt a long while.

Firſt,1 It may be a 1000 yeares. A further deſcription of the Morning, or moſt glorious part of Chriſts day & Kingdome, which is the laſt judgement, and ſhall laſt very long. I know not, but it may laſt a thouſand yeares, as the other is to do, becauſe this is the time in which Gods Mercy, Iuſtice, Truth, Power, &c. is to be gloriouſly revealed before all Mankind and Devills, and the Truth of every Title of Scripture cleared, and the Reaſon, and Righteouſneſſe of all Gods adminiſtrations to Men and Devils revealed, Rom. 2. 5. So that every ſinner is to be ſilenced in his reaſonings, or convinced, that he ſaid and thought amiſſe, Iud. 14, 15. Now this muſt require much time.

Secondly; This is the time in which Ieſus Chriſt is to triumph, and Lord it over all reaſonable creatures, to be worſhipped and acknowledged by every one in Heaven, Earth, and under the Earth, Phil. 2. 10, 11. which is referred to this time, Rom. 14. 10, 11. For during the other part of Chriſt his Kingly Raigne in the thouſand yeares,2. Its the time of Chriſts triumph. he is not alwayes viſible; but if he were, yet they under the Earth, the dead Reprobates from Cain to them that were ſlain, when he ſet up his Kingdome, do not bow to him, and with their tongues confeſſe him; and the devils then are chained up, but they do not bow to him: But at this time ſhall Chriſt ſit on the Throne of his Glory, and every knee ſhall bow to him, and every tongue ſhall confeſſe him Lord; therefore ſurely it ſhall be no ſhort time. In all the time he is to have when he reſigns, the Kingdome and People are divided according to Election and Reprobation: wherefore this being all the time, ſurely it will be a long time: This is the reward of his great ſuffering, a Reward having reſpect to all Creatures (though in reſpect of the Elect he hath another reward) Phil. 2. 10, 11. Therefore God hath given him this Name: Of this, God hath much ſpoken of to him, Pſ. 110. 1. and to his enemies and people, and Chriſt hath ſitten p. 42waiting till it is done, ever ſince his Aſcenſion, Heb. 10. 12, 13. Therefore, ſurely God will not huddle it over in a ſmall or ſhort time. God hath given a long time to every worke,God hath given a long time to every worke. to Satan, to Antichriſt, and will he ſtraiten Chriſt in this his time? when workes in which God is glorified but by accident, have a long day; ſhall not Chriſts day be long, in which God is ſo directly glorified? Phil. 2. 11. There can be no worke, beſides Heavens glory, ſo pleaſing to God and all Saints, and ſo comely in it ſelfe, as this, for Chriſt to ſit on the Throne, and all knees bow to him. Therefore as we do with workes, comely and very pleaſing God will draw it out, and lengthen its time.

Thirdly,Elſe the ſolemnity of it, were to little purpoſe. Becauſe the ſolemnity of it were to little purpoſe, if it were not to laſt long (as we deride great preparations and pompe for a ſhort ſhew) the whole Creation groanes for the liberty, and Glory of this time, Rom. 8. 19, 22. For this place as was before ſhewed, is neceſſarily meant of this laſt and generall Judgement, and onelyonly of it, every Creature in ſpecie, or kind ſhall be eaſed of the vanity which Mans ſin, and Gods curſe hath loaded it withall, and ſhall have its primitive glory which it waits for, and it ſhall laſt but till this day of Judgement laſts. Now to what purpoſe were that omnipotent reſtitution of all things, and that large expence of rich Majeſty and Bounty, to cloath all Creatures with glory, if it were to be but for a little ſeaſon; ſurely this is all the time in which Sinners and Saints, good and bad Angels, ſhall be in one place, and in which mankind ſhall behold the glory of this viſible world made for them, and ſubjected to them in the Creation: therefore the time ſhall be long.

But if this time be ſo long,Object. the Saints ſhall be kept long from Heaven.Anſw.

Firſt, I anſwer: God that hath eternity for them in heaven, may lengthen out their time in this world, and yet recompenſe them.

Secondly, This is a Heaven, a Paradiſe, and fit and next preparative for Heaven: who can loſe by being kept from heaven, by beholding Chriſt his moſt glorious Triumph over all Creatures?

What ſhall be done to take up ſo much time?

All Gods attributes ſhall be ſet open before us, Object.as he hath declared them in the Word, Anſw.by Creation,What ſhall be done all that while. Providence, Redemption; and Chriſt his higheſt Kingly glory ſhall be ſhewed us, on which alone one might gaze a thouſand yeares: with great joy, the whole Scripture in every Tittle of it ſhall be ſhewed to be fulfilled, how every act of God in the world is according to it, in riding the world by the Word, and by it he made it, and according to this word ſhall be ſhewed to us, the reaſon of every dealing of God with Saints and ſinners, and all the works of Angels & Devils, (which are infinitely p. 39more and greater than Mankind, becauſe they have ever wrought ſince the world began, and are mighty in wit and ſpirit) and all the world of mankind ſhall be revealed to us all, yea the ends, intents & counſels of mens hearts ſhall be made manifeſt, not onelyonly to the mans ſelfe, but to every one.

In a word, every act of reaſonable Creatures, being immortall Creatures (though the body once die) is immortall, the thoughts, words, acts, and ſhall not onelyonly abide for ever in hell or heaven, but ſhall be revived and brought forth before all the world in this great day, in as much as every thing was in Gods ſight, it ſhall be openly ſhewed before all the world,Every thing ſhall be made manifeſt. this is taught when it is ſaid, Every thing ſhall be made manifeſt; for this is to make them manifeſt, when they be declared before all.

And all thoſe workes from Adam to the laſt of mankind, ſhall be orderly and clearly proceeded in by bookes, Rev. 20. 12. as in a Court of Juſtice, wherefore wee need not run hazard to know what is done in other places, for we ſhall ſee and heare all one day, and this may well take up much time though by an infinite power God will do it, yet it ſhal be done by Chriſt as man, and before men, and therefore leaſurely.

Now when this worke is diſpatched,Chriſt reſignes his Kingdome. and the finall ſentence is pronounced upon all creatures, both the bleſſed and curſed, as is expreſſed, Matth. 25. 31, to the end, then will Chriſt reſigne the Kingdome to the Father, and this world, together with his Kingdome ſhall end.

Object. How Chriſts Kingdome is for ever.But you will ſay, though this be long that Chriſt ſhall raigne, yet its not ever, but its ſaid, that he ſhall reigne for ever.

Anſ. I anſwer it is ſaid to be for ever, though it is thus, and at this time to end (as the Apoſtle ſaith expreſly, he ſhall then reſigne) yet it is ſaid to be for ever;

Firſt,1. To the worlds end. becauſe it is to be to the worlds end, and the end of time, and therefore is truly for ever, as Moſes Statutes were ſaid to be, becauſe to laſt till Chriſt came, and the end of that Diſcipline, Chriſt and his Saints ſhall ſtand on the earth at the latter day Job 19. 25. that it ſhall be the laſt that ſhall rule and poſſeſſe the earth, for ſo ſoone as they reſigne all, this world ſhall end.

Secondly,2. It ſhall never be ſwallowed up by any other. becauſe this Kingdome ſhall never be ſwallowed up by any other, or after Monarchy (as the former were by the latter, and all by this of Chriſt) therefore it is ſaid, Dan. 2. 44. It ſhall not be deſtroyed, it ſhall not be left to other people.

Thirdly,3. It laſts longer than any other. becauſe it laſts long, yea longer than ever any Monarchy, and we ſay of long laſters, that they laſt ever.

Fourthly, becauſe though his Kingdome be reſigned, yet it is but a p. 42tranſlation, 4. The reſurrection is but a tranſlation.or ſwallowing up of it into glory: it remaines, but is perfected not in the Sons, but in Gods hand; not in this world, but in heaven.

The eſtate alſo of the Church ſhall never decay in grace or peace; though once it ſhall be aſſaulted, and the Saints, after this Kingdome ſhall never dye, they who lived and dyed before it began, were raiſed up and died no more, they who lived in the 1000. years of it died, but together with the Saints found alive at Chriſts laſt comming, they are raiſed up and changed, and are all with Chriſt during the laſt Judgement, and when it is done, they with him go into heaven, and are ever with the Lord, 1 Theſſ. 4. therefore in theſe regards is that true, Pſ. 102. 27, 28. God hath no end of years, and the children of his ſervants ſhall continue, and be eſtabliſhed before him, that is, abide for ever in glory as hee is. Thus much for the third thing, the Duration of Chriſts Kingdome, how long it ſhall continue, & when it ſhall end.

Now followeth the fourth thing to be conſidered,When this Monarchy of Chriſt is to begin. namely, the beginning of this Monarchy, when the time ſhall come that it ſhall be ſet up.

This Monarchy of Chriſt is to be the laſt in the world (as it is to laſt to the end of this world) and therefore it is to begin when all the foure Monarchies are expired and ended, Dan. 2. 34. this ſtone is to ſimite the Image on the feet, that is, it is to be ſet up, when the Monarchy is paſſed the Head, Armes, Breſt, Thighs, & is come to the Legs, and that in the Feet, or Toes of it, which is the fourth and laſt Monarchy, namely, the Roman, after it is divided into the Eaſt, and Weſt Monarchy, and their Weſte…ne is broken into many petty Kingdomes, then when their reigne is expired, ſhall the Monarchy of Chriſt come, Dan. 2. 44. In the daies of theſe Kings, not one, but many, when many Kingdomes are made up out of the Roman Monarchy, ſhall God ſet up Chriſts Kingdome: So Dan. 7. 3, 27, &c. Foure Beaſts, that is, States and Monarchies (though called foure Kingdomes.) The firſt, was the Babylonian then in being, and expiring; the ſecond, the Medes and Perſians; the third, the Grecians under Alexander, as a Leopard, and with wings ſwiftly over-comming the world▪ the fourth; the Roman, which was ſtronger, and more ſtronger than all the forme…, becauſe of the many changes that ſhould be in it, as Ten Hornes or Kingdomes▪ riſe out of it, and among them another fearfull little Horne, Dan. 7. 7. which is interpreted, ver. 9, 20, 23, 24, &c. The ſum of which is, that after the Roman Monarchy was parted in two legs, the Eaſtern and Weſtern Monarchy, in this Weſtern Monarchy (for the Eaſtern, which contain now the Perſian, and much of the Turk, Tartar, &c. he paſſeth over) in that the Churches were in thoſe dayes to be in the Weſterne parts of the world; I ſay, in this Weſtern Monarchy ſhould ten Hornes or Kingdomes ariſe, and among them another little horne, moſt blaſphemous. p. 43Now by the ten Hornes, are meant ten Kingdomes, which roſe out of the Weſterne Roman Monarchy, and by the little Horne ſo blaſphemous, is meant the Papacie, The little horne is the Papacie.which roſe up among, or together with their Ten Kingdomes, as is expreſt, Rev. 17. 12. For about the ſame time that the Biſhop of Rome uſurped Papall dignity, or Authority, theſe Kingdomes in Europe began to be ſet up, and to become ſeverall diſtinct Kingdomes; but by the little horne, is meant the Papacie, as appeares, becauſe of its baſe words, Dan. 7, 8. 21, 25. and its continuing for a time, times, and halfe a time, is onelyonly applyed to the Papacie, Rev. 12. 14. Dan. 12. 7. and is the ſame time named in the ſame phraſe, and the ſame Oath, which in reference to the Papacies prevailing is uſed, Rev. 10. 5, 6. and therefore he ſaith, time ſhall be no longer, expreſſing the end of the Papacies prevailing by the generall phraſe of the time, becauſe it was propheſied of in Daniel in thoſe dark phraſes, of time, times, and halfe a time, now whereas it is ſaid to riſe up after the Ten; whereas Rev. 17. 12. the Beaſt or Papacie is ſaid to be one horne with the Ten, to be ruinated, v. 16. whereas this roots up three of the ten Kingdomes or horns; I thinke in Daniel is meant, the whole Kingdome, or the Papacy, but he inſtanceth in the laſt edition of it, in which ſomewhat of the Popedome ſhall be ruined, but yet ſhall be Papall & Antichriſtian (as perhaps the faction of Jeſuits) but this going immediately before Chriſts Kingdome, and laſting to it as Dan. 7. declares, it muſt be meant of the ten Kingdomes with the Papacy, becauſe the Revelation ſhewe▪ that theſe immediately go before Chriſts Kingdome, & are ſwallowed up by it, Rev. 12. 23. to 16. 2. Theſ. 2. 8. Rev. 17. 12, 13, 14. Wherefore to find out the begining of Chriſts Kingdome, we muſt ſearch out how long this part of the Roman Empire, which fell into ten Kingdomes, & the Papacy ſhall endure, for their end is the beginning of Chriſts Kingdome.

Now how long this Papacy ſhall laſt is told Daniel, How long Papacy ſhall liſt.but hiddenly & ſealed up, ſo that he could not underſtand it, becauſe it was about the Gentiles converted, which was a myſtery not known till Chriſt came, Dan. 12. 6, 7, 8, 9. But in the Rev. Chriſt by his death purchaſed the priviledge to open this ſecret, Rev. 5. 4. to 11. therefore Rev. 10. 25. 6. Chriſt comes with the booke open, whereas to Daniel it was ſhut, and takes the ſame Oath that he did in Dan. Chap. 12. 7, 8. becauſe it is about the ſame thing, and ſhewes what is meant by time, times, and halfe a time, which in Dan. were ſet down in theſe dark words, which none could interpret, he ſaith that it is meant of the ſeventh trumpet, Rev. 10. 6, 4. more plainly, Rev. 11. 2, 13. that it is meant of 42. months (containing months by the …oon) or 1260. which is all one: thus alſo, Rev. 12. ſpeaking of the p. 46ſame thing, verſ. 6. he ſaith it was, 1260. dayes, and verſ. 14. it was time, times, and halfe a time; which is Daniels phraſe; ſo that they ſhewed Daniel ſo darkly, that none could interpret it, but Chriſt expounded it to be 42. moneths, or 1260. dayes, a day ſignifying a yeare, thus long from the beginning of the 10. Kingdomes in Europe, and the Papacie ſhall prevaile over the holy people, and Saints of God, and then ſhall it be no more, but Chriſt will come and ſet up his Kingdome.

But then the great queſtion is,When the ten Kingdoms & Papacie began in Europe. when the ten Kingdomes and Papacie began in Europe?

I anſwer, Hiſtorians are diverſe in account, ſome 4. or 6. yeares, but about the yeare of our Lord and Chriſt 400. or 406. the Biſhop of Rome began to uſurpe Papall power, and about that time ſome of the ten Kingdomes in Europe began to ariſe; now let ut reckon it 406. when it begun, and this is the laſt account; then adde to, 406. the 1260. and it maketh 1666.1666. the number of the Reaſt, and the end of the Papacie. which is the time made the member of the Beaſt, Revel. 13. 18. that is the Papacies duration, Dan. 5. 26. thy Kingdome is numbred and finiſhed, in which number the millenary or thouſand is left out, becauſe it comes ſeldome, as we uſe to ſay; the Spaniſh Armado comming againſt us, was overthrowne in 588. and the Papiſts Powder-treaſon in 605. ſo then the end of the Papacie is to be Anno. 1666. For the conceiving of which, wee muſt interpret that Revel. Rev. 11. expounded.Rev 1111. 1. to 15. where by the Temple and them that worſhip in it, it meant true worſhipping, and truths about worſhip, which God would preſerve from the prevailing of Popery; where by the Court and holy. City is meant, the generall and common ſort of Proteſtants, over whom there ſhould be a prevailing, and that by Popery, which is meant by the Gentiles, as Rome, Chriſtendome, or rather now Antichriſtendome is expreſſed by Rome, Heatheniſh, verſ. 8. the City where that is, (by whoſe power our Lord, that is, Chriſt was crucified, for by the power of Rome, when it was Heatheniſh, did they crucifie Chriſt) now this place meaneth not Rome as it was Heatheniſh, as we ſhall ſhew anon, but deſcribing it by what it once was, it alſo calls the ſubjects, that is, the Popiſh Gentiles, ſo that the ſumme of the ſecond verſe, is, that Popery ſhould prevaile over true Chriſtians 42. moneths, during all which time, there ſhould be witneſſes of God againſt Popery, verſ. 3. who in a ſad and low eſtate, in ſackcloth, ſhould oppoſe Popery, and that as long as Popery prevailed, for 1260. dayes, are the ſame with 42. moneths, that is alſo expreſſed, Rev. 12. 6. 14. And when the time grew up, theſe witneſſes who were but ſingle perſons, ſhall grow to be both in Magiſtracie and Miniſterie, and therefore are p. 43called two, that is, of two rankes to be Chriſtians, and therefore are called two Candleſtickes, Rev. 11. 4. that is, Churches, and theſe witneſſes ſhall vex and plague the Papacie, Rev. 5. 6. but when their time, and alſo the Papacies draw towards an end, verſ. 7. Indeed our Tranſlation reads it, when they have finiſhed their teſtimony, but it is better read according to the Greeke; and this ſcope of the place (when they are finiſhing) that is, when their time of conflict with the Papiſts drawes towards an end, then the Beaſt, that is, the Papacie, for ſo it is called, ſhall warre and kill them, and they lie dead in the ſtreets, verſ. 8. that is, in the ſtreetes of Rome; for it was Romes Authority, by whom Chriſt was Crucified (as I ſaid before) and yet here is not meant the ſame ſtate of Rome, in which it was when it crucified Chriſt; namely, Heatheniſh, as ſome expound it; for it was called Egypt, and ſpiritually Sodome; which Heatheniſh Rome is not: for a ſpeciall appellation of wickedneſſe is onelyonly proper to Rome Antichriſtian, but the Act of Heatheniſh Rome, in crucifying Chriſt by her Deputy Pilate, is here mentioned to caſt a hatred upon the Antichriſtian ſtate, which is in the ſame place, when being Heatheniſh Chriſt was crucified, as becauſe this ſtate Antichriſtian was now crucifying of Chriſts ſervants and Chriſtians, as the Heatheniſh ſtate did Chriſt.

Now,What meant by the ſtreets of Rome. by the Streets in which they ſhall lie dead, is not meant ſtrictly the ſtreet of the place Rome, but the places under the power and Juriſdiction, whatſoever Kingdomes they be, as Chriſt was not crucified in Rome, but in Ieruſalem, by the Authority of Rome; for the City Rome, called The great City, and Babylon, is taken two wayes in the Revelation, ſometimes more largely, for all the places and Kingdomes which are under his Papall power, and ſo it is a City of no ſtrength, that is, Ten Kingdomes in Europe was under her Papall power, Revel. 17. 13. and ſo it is here taken, and by the ſtreetes are meant any Kingdome under Papall power, thus it is alſo taken Revel. 16. 1. but ſometimes it is taken ſtrictly for the place and City of Rome, ſo it is called the Beaſts ſeat, Revel. 16. 10. and is meant, Revel. 18. 2. by that Babylon is to be ſo deſtroyed; ſo that the meaning of this killing of Witneſſes, is that Papall power from Rome, ſhall kill and lay dead the Orthodoxe Proteſtants, and Chriſtians, who oppoſe Popery in every Kingdome, that is under Papall power, and by that time the period of the Papacy, namely, 42. moneths, and of the Witneſſes, viz. 1260. dayes, grew towards an end, that is, towards Anno Domini, 1666. ſhall p. 46have fully ſlaine all bold oppoſers of it, either in Magiſtracy or Miniſtery, and all the Chriſtian… reformed, but by killing, we hope, is not meant the ſhedding of their blood, becauſe it is ſaid, They ſhall riſe againe (which they ſhould not ſo ſoone if they were killed) but a civill death, by ſuſpenſion, and putting them out of Office, and ſuppreſſing them, ſo that they ſhall not dare to oppoſe, but the feare of Law, and the Prophets tumult ſhall keepe them from ſhedding their blood, which is meant by the Peoples not ſuffering them to be buried, Rev. 11. 9. for if they were ſlaine indeed, no people would keep them from burying: but being ſuppreſſed, they keepe them from being killed, and within three dayes and an halfe, that is, three yeares and a halfe, after they be all ſuppreſt, a Spirit that is of Courage ſhall come on them, and the people and they ſhall recover, and do more againſt Popery than ever, and put more glory, which is meant by their aſcent to Heaven, verſ. 11, 12. In all, both dying, ariſing, aſcending, alluding to Chriſt.

And then a tenth part of the City fell, v. 13. not ſtrictly the people of Rome, but largely, the Juriſdiction, one of the ten Cities in Europe, which were under Romes Papall Power, in whom the witneſſes were ſlain, ſhall by an Earthquake, that is, by a Commotion of people, revolt from Romiſh religion, and reforme, perceiving how Papall-power hath ſlaine her Witneſſes, and abuſed them; And this it is thought will bring in the fifth Viall, Rev. 16. 10. which ſhall be the ruine of the City of Rome, which is onelyonly the feare of the Beaſt, or Papacy, whoſe fall is celebrated, Rev. 18. By which ruine of Rome, the Kingdome of the Papacie ſhall be darkned, Revel. 16. 10. but not totally ruined, till the ſeventh Viall, verſ. 17, 19. which is the ſeventh Trumpet, and the beginning of Chriſts Kingdome: Therefore it is ſaid, that Chriſt comming ſhall ſlay them, 1 The…. 2. 18.

But yet at this ruine of Rome, the Head and Empire of the Papacie ſhall be broken, & ſo ended (though it ſhall breath a while after) therefore to this time is the Papacies and the Witneſſes continuance propheſying numbred from their firſt beginning, 42. months, and 1260. dayes, which expire, An. Dom. 1666. and by three yeares and an halfe before this ſhall the Papall power have ſupport in Europe, all the oppoſers of it, in Miniſtry, or Magiſtracy, or Chriſtians, but by that yeare 1666. they ſhall recover againe and draw off one Kingdome in Europe from the Papacie, and ruine Rome; and this is that Wo which ends the ſixth Trumpet, Rev. 11. 14, 15.

And if ye object, that more than one of the ten Kingdomes in Europe are already falne off from Popery:

p. 47I ſay, they ſhall all Apoſtatize againe to Poperie, as wee ſhall ſhew anon, and yet one of them ſhall returne againe to the Truth at the time forenamed.

And this is the trouble on the Gentile Chriſtians, namely a wea…ing of them out by the Roman Weſterne Monarchy, which is become Papall, and ſhall oppreſſe them all the time; and towards her …, ſhall ſuppreſſe all her Witneſſes, Dan. 1. 20, 21, 23, 24, 25. all which trouble to the Saints goeth before Chriſts comming, which ſhall quickly follow after the ſlaying of the Witneſſes; as a preparation to which, ſhall be the Reſurrection of the Witneſſes, the fall of the Tenth part of the City, and then quickly ſounds the Seventh Trumpet, which brings in the Kingdome of Chriſt, Revel. … 15. even at the beginning of it, Revel. 10. 7. For by the Myſtery of God is meant the Kingdome of Chriſt, as it is explained Chap. 11. …5. So that there is hope from 666. forwards, things will goe well with the Proteſtants, or Gentile Chriſtians, till the Thouſand yeares begin, except one aſſault which ſhall not hurt but feare them, and is to u…her in the comming of Chriſt, of which anon we will ſpeake.

Now beſides this,Another reckoning by Daniel. we have another reckoning which Daniel gives us, and that more plainly than he did this; for this concerning the Gentiles, was ſhewed him in the hidden words of a time, times, and halfe a time; but when it was to begin and be reckoned, it was not ſhewed him, but another is revealed to him more plainly, becauſe it concerned his people Iſrael, Dan. 12. 11, 12. explained.Dan 12:11Dan 12:12Dan. 12. 11, 12. that is ſet downe when the account ſhould begin, (and plainely a day for a yeare, as was uſuall in the Prophets phraſe, and as Ezek. 4. 5, 6.) And this is to ſhew when the Jewes ſhould begin, and be converted to Chriſt, and when they ſhould be ripened, and Chriſt come and ſet up his perfect Kingdome, which was to be with the Reſurrection of many dead Saints, and to laſt a Thouſand yeares, for he reſpects ſome worke to be done, the time of which he deciphets, and that is that work of which there was ſpeech, And at that time thy people ſhall be delivered, &c. for that anſwer, verſ. 6. 7. is onelyonly to a branch included in the former words, but not expreſt about the Gentile Chriſtians, which, and the Anſwer, Daniel underſtands not; but that finiſhed, he ſhewed Daniel ſome that he underſtood about the Jewes; therefore he ſpeaks in the phraſe of Sacrifice: and I ſay, hee firſt ſhewes when the Jewes ſhall be converted, and that he ſaith ſhould be 1260. dayes after the daily Sacrifice is taken away, &c. and the Abomination that maketh deſolate, ſetup, ſo that if we find when this was done, then 1260▪ p. 48dayes, that is, yeares after, ſhall the Converſion of the Jewes be; and 45. dayes, that is, yeares after that ſhall be the Reſurrection of Saints, comming of Chriſt, and the thouſand yeares begin.

Now the Scripture mentions two things,Two things in which the Abomination was to be ſet up. in which the abomination was to be ſet up; one, was a while after the death of Chriſt, the cutting off the Meſſiah, which Chriſt makes an immediate fore-runner of the ruine of Jeruſalem, Mat. 24. 14, 15, 16. and this is ſpoken by Dan. 9. 27. The Sacrifice ſhall ceaſe, and the over-ſpreading abomination, making deſolate, and a while before, verſ. 26. the Meſſiah ſhall be cut off; this was done ſome 36. yeares after Chriſts death, a yeare or two before the laſt ruine of Jeruſalem, by Veſpaſian and Titus; for the faction in the City ſuppreſt the Sacrifice and made the Temple their Rendevous, and ſo abominably defiled it. Now this was onelyonly a ſigne of Jeruſalems ruine, and a warning to Chriſtians to flie out of the City; and if wee ſhould count from this the number of yeares here ſet downe for the bringing in the Jewes, it is long agoe expired.

But there is another time wherein the Sacrifice was ſtained, Julian attempted to re-build the Temple, and ſet up Sacrifice.and Abomination ſet up, and that was in the Raigne of the Emperour Julian the Apoſtate; who raigned in the yeare of our Lord, 360. or 366. and ſet up Heatheniſme, that Abomination, and endeavoured to ſet up Judaiſme, to roote out Chriſtianity, and therefore attempted to ſet up Sacrifice, and re-build the Temple: but by earth-quakes God caſt all downe: and whereas the Foundation of the Temple was never raſed, thoſe earth-quakes caſt up thoſe ſtones, ſo that as Chriſt ſaith, no… a ſtone was left upon a ſtone (which there was till thi… time.) Now then this is the time when we muſt begin to account.

And if you object, That in theſe dayes it was no hurt that the Sacrifice was ſtopt, becauſe God had ſuppreſt that worſhip.

I ſay, ſo he had at that time before ſpoken of, Dan. 7. 27. of which our Saviour Chriſt ſpeakes, for it was 36. yeares after Chriſts death: yet becauſe it was a famous thing, it ſerved well for a marke when to begin an Account.

So then unto 360. or 366. in which this was done, let us adde the 1290. dayes, which is the time how long from this it ſhould be before the Jewes ſhould be delivered;The calling of the Iewes, 16…6. and it makes 1650. or 1656. yeares of the Lord, in which the Iſraelites are to be delivered, by being called to Chriſtianity, both the Jewes (who are two Tribes, which were in Chriſts dayes) and the ten Tribes, which are Iſrael; and from this time of the converſion of the Iſraelites for forty five yeares after, are the twelve Tribes to ſuffer great troubles: Therefore p. 49Dan. 12. 11. after 1290. daies, he ſaith, He is bleſſed that comes and waits unto 1335.Great trouble to the converted Iſraelites. daies more, that is, forty five yeares after, for to that time the troubles will be ſuch as never were, Dan. 12. 1. namely, to the converted Iſraelites, but not to the Gentile Chriſtians, for theſe have beene troubled by the Heathen Roman Emperours a long while, and after that by the Beaſt, which ſucceeded them, viz. the Papacie, all the time of the Papacie, & heavily afflicted at the end of the Papacie, by ſlaughter of all their witneſſes; therefore they from thence forward, ſhall have quietneſſe: but the twelve Tribes, who till 656. lived without Religion, being converted to Chriſt, ſhall have ſore trouble for 45. yeares after (as their Fathers for forty yeares wandred in the Wilderneſſe, after they were come out of Egypt, before they entred Canaan) by the latter dayes of which time, the remains of Papacie (after Rom…s ruine) will have ſpread and got ſome head againe, and joyne with the enemies of the twelve Tribes in the Eaſt, and ſo generally both Mahumitans, Heathens, and Papiſts will combine together, to ruine the Iewes, and all other Gentiles, who be true Chriſtians, to ſave from which ruine, Chriſt will come from heaven, and ruine with fire all thoſe Nations of the wicked, Revel. 16. 13. to 17. And the ſeventeenth verſe is the ſeventh Viall, or Woe of the ſeventh Trumpet, Rev. 11. 14, 15. whereby as verſ. 18. The Nations being angry, Chriſts wrath came and deſtroyed them; and then will Chriſt ſet up his Kingdome, and begin the thouſand yeares,This coming of Chriſt will be ſudden. and raiſe the dead Saints: And this comming of Chriſt will be ſudden, as a Theefe he will ſteale in on the world, Revel. 16. 15. 2 Pet. 3. 10. Which ſhewes that Peter ſpeakes of this comming of Chriſt, and not of the worlds end. Therefore of 45. yeares after 656. Chriſt ſpeakes to Daniel, Chap. 12. 1. He ſhall then ſtand in the lot, that is, he with the reſt of the dead Prophets and Saints ſhall be raiſed up from the dead. Chriſts coming to raiſe the dead wil be about 1700.So that it is likely, that Chriſts comming from heaven, and raiſing the dead, and beginning his Kingdome, and the thouſand yeares will be about the yeare of our Lord, 1700. for it is to be about 45. yeares after 1650. or 1656.

But yet I conceive that there may be ſome conception or more remote beginning of Chriſts Kingdome ſooner, even preſently upon the end of the ſixt Trumpet, which brings in the reſurrection of the Witneſſes, and fall of the tenth part of the City, and that by the beginning of the ſeventh Trumpet, which followeth preſently upon it, about the yeare 1666. For it is ſaid, upon the blaſt of the ſeventh Trumpet, that the Temple was opened, &c. Revel. 11. 15. 19. and ſo Revel. 1…. 5. which is the ſame with the other, as hath been ſhewed. Now the p. 50opening of the Temple is the Revelation of Gods truth and worſhip more clearly then was before, and ſo a ſtate of greater light and purity of worſhip then was before, which ſeemes neceſſary to follow upon the reſurrection of their Witneſſes, and their aſcenſion or taking up to God, and yet this is made the worke of the ſeventh Trumpet. Therefore I thinke, that the Seventh Trumpet may begin preſently after the ruine of Rome, Anno Domini 1666. and bring in a pure ſtate of Churches, and yet Chriſt not to come and begin the thouſand yeares, till Anno Dom. 1700. for ſurely, in the thouſand yeares there ſhall be no Temple, as was ſhewed before. If therefore the thouſand yeares began at the firſt entrance of the ſeventh Trumpet, when and where ſhould the Temple be opened, which was meaſured, Revel. 11. 1. to be preſerved and uſed, and goeth before the new Jeruſalem, or the thouſand yeares, Rev. 3. 11, 12. And whereas it is ſaid, the myſtery ſhould be furniſhed ſo ſoone as the ſeventh Trumpet ſounded, Revel. 10. 7. and that the Kingdomes were Chriſts, Rev. 11. 15. I ſuppoſe it may be truly ſaid, ſince ſo great a Reformation ſhall be preſently therewith, and within ſo few yeares after, viz. ſome thirty foure yeares, the full ſetting up of the Kingdome.

Now having found out when Chriſts Kingdome,Having found out when the 1000 years begin, its eaſie to know the end of the world. or the thouſand years ſhall begin, it is eaſie to gueſſe when the time of the laſt generall Judgement and the worlds end ſhall be: A queſtion which Chriſts Diſciples asked him, Matth. 24. 3. but he ſaith, neither Angel, nor he himſelfe as a man, knew, verſ. 36. that is, in thoſe dayes, but it was lockt up in the Fathers ſecrets. Indeed Daniel had a marke given him, by which we do find out the beginning of Chriſt his Kingdome, namely from the time of the Sacrifice ceaſing, 1335. dayes; yet hee knew not when the time was of the ceaſing of the Sacrifice, nor how long Chriſts Kingdome ſhould laſt, at whoſe ending the day of Judgement ſhould begin: ſo that not for himſelfe, but for us, was that revealed to him, as 1 Re…. 1. 12. But after Chriſts Sufferings and Aſcenſion, all the Fathers ſecrets were opened to him, for he was worthy of it, and he reveales them to the Churches by John, he opens the meaning of Daniels time, times, and halfe a time (which no creature could expound) to be 42. moneths, or 1260. dayes; he tels expreſſely, that his kingdome ſhould laſt, after it was fully …itled, a thouſand yeares, and then ſhould be a little ſeaſon of diſturbance, but no hurt to his people, and then comes the laſt judgement, and the …nd of the world, Rev. 20. 3, 7. to the Chapters end.

Thus we have ſome comfort, in that there is hope the troubles on p. 51us Gentile Chriſtians ſhall ceaſe about 666.Wee are like to ſee ſad daies till 1666. But untill thoſe dayes, … are like to ſee ſad times, even till Anno Dom. 1666. For it … to be … red, that Popery ſhall againe over-run Europe, and bring backe under Papall power every King in Europe, Its likely Popery ſhall againe overrun Europe. 1 Arg. to prove it.and ſo ſuppreſſe all oppoſ…s in every Kingdome by Papall power; as appeareth by theſe Arguments.

Argument 1. Firſt, in Revel. 17. 12, 13. it is ſpoken of a double giving up of the Ten Kingdomes in Europe to the Papacie, and againe verſ. 7. which may ſeeme both one; yet it will be found of him who ponders them, that two diverſe and ſeverall times: For in the former it is onelyonly ſaid, They had one mind to give their power to the beaſt, (that is, to the Papacie) at that time they were all alike ignorant, and ſuperſtitious, and ſo the Papacie eaſily devoured them; but in the latter place it is ſaid, God put it into their minds to agree and doe it, that is, at this time they were not all alike: ſome of the Kingdomes had Light and Reformation, and had with-drawne from Rome: yet by ſome ſpeciall over-ruling Providence (in reſpect of which, it is ſaid, God put it into their hearts) they who had departed from Popery ſhall revolt,Kings ſhall agree to give up their p… wer to the Pope. and by ſome Agreement or Covenant with the reſt, all joyntly ſhall againe give up themſelves to Papall power: ſo that it differs much from the former Act, and ſeemes to be a ſecond Act of the Ten Kings, that is, of ſo many as were revolted from the Papacie: and it alſo appeares to be ſo, becauſe it is made the fore-runner and immediate fore-goer of the ruine of Rome, which is here meant by the Whore, verſ. 16. as is explained verſ. 18. This Act of the Kings, is the meanes by the which God will fulfill his Word; of Romes ruine by fire; therefore it is ſaid, They ſhall burne her with fire, for they ſhall agree to give up their power to her, till the words be fulfilled: But the former giving up their power to the Beaſt, was at the beginning of the Papacie, This the fore-running of Romes ruine.verſ. 12, 13. So that it ſeemes by the generall Vaſſallage of all Kingdomes in Europe to Popery againe, God will bring about the ruine of Rome: for the revolted Kingdomes eyes ſhall be opened, to ſee how Rome hath abuſed them, to bring them backe againe to her ſlavery, and to ſlay all their Prophets and Witneſſes… and then they ſhall hate her, and ruine her; and this may be by ſome one of the Ten Kingdomes in Europe reformed, and yet revolted, and at laſt fell off from Rome againe: For though it is ſaid, The Ten ſhould ruine the Whore, it cannot be meant of them all, for ſome of them lamented her ruine, Revel. 18. 19. But if any of them do it, it is truly ſaid the Ten did it (as it is ſaid, the Theeves reviled Chriſt, Mark. 15. 32.) p. 52when as it was but one of them, Luk. 23. 39. and by this revolting of Reformed Kingdomes to Popery againe in Europe, comes it, that the Witneſſes (that is, the Orthodox Chriſtians and Profeſſors) are ſlaine by the Papacie, which alſo is a ſecond Argument, for that is meant by the Beaſt, Revel. 11. 7. and that their Bodies lie dead in the ſtreets of Rome, for that is meant by the great City; for it was Romes power which crucified Chriſt; therefore he is ſaid to be there crucified: Pilate by Roman Authority did it. Now it cannot be the City of Rome in which all witneſſes lie dead, for there be none or few Witneſſes in Rome, but moſt Witneſſes are in Reformed Kingdomes, and muſt there be ſlaine and lie dead, therefore by the ſtreetes muſt be meant the Ten Kingdomes in Europe come under Romes Juriſdiction: every Kingdome being under Romes power in Europe, is at a ſtreet to the City, and by Romes power, and in her name ſlayes the Witneſſes; therefore Papall power muſt be over Europe before the Witneſſes be ſlaine.

Argument 2.2. Arg. To prove Kings reſigne to Rome. A ſecond Argument is, becauſe when Rome is ruinated ſhe is moſt ſecure, no Widow, no Sorrow, Revel. 18. 7. that is, none of her Kingdones ſhall be rent from her, which ſhe had at any time under her Juriſdiction, but is in her full ſtrength; therefore it is ſaid, Strong is the Lord, verſ. 8. that is, ſhe being in perfect ſtrength, God ſhewes his ſtrength in her ruine.

Thus betweene this, and 1666. is like to be a revolt of the Reformed Kingdomes to Popery, and by Papall power a ſuppreſſing of Orthodoxe Chriſtians and publike perſons in Europe, whoſe full ſuppreſſing will be compleat within a few yeares of 1666. And this is the ſad time of the Gentile Beleevers, which will be ſweetned with the glorious worke of the Converſion of the Iſraelites in the middeſt of it, about 1656. but that will yeeld no preſent reliefe to us Gentiles againſt Antichriſt, but he ſhall goe on to ſlay the Witneſſes, and finiſh it. Which having done, before he can triumph foure yeares, the Witneſſes ſhall be raiſed up, and one of the Ten Kingdomes fall off from him, and ruine the City of Rome; and this will be a generall good to Europe: But yet the Papacie ſhall breath, and by degrees get head, and joyne with Turke, Tartar, and the Chriſtians in Europe: But from this danger will Chriſt ſave all Chriſtians, by his comming and ſetting up his Kingdome. And as there ſhall be trouble in regard of Religion,Trouble both in regard of religion and juſtice. before this comming of Chriſt, ſo there ſhall be (it is to be feared) in regard of Juſtice, and that all Princes ſhall fall by degrees to tyranny and oppreſſion, and enſlaving their Subjects, p. 53that ſo Chriſts comming and Kingdome may be more welcome to the world. Which is therefore celebrated, chiefly by the joy it brings through doing of Juſtice; Pſal. 72. 1. to 5. Pſal. 96. 10. to the end, and relieving the oppreſſed: For, Chriſt having a purpoſe to ſwallow up all Kingly power,When Chriſt will ſwallow up all Kingly power. he will weary the world of it, by letting it vexe and ſpoyle the earth; and when all the World groanes under tyranny and oppreſſion of Kings, then will he come and throw downe all their Thrones, and erect his owne only, who alone is fit to rule the World Monarchically, being infinitely, full of Wiſedome, Juſtice and Meekneſſe. Amen.

But what Uſe ſhould we make of all this Doctrine about Chriſts Kingdome? Even this alſo the Scripture teacheth us; namely,

Firſt,1. We muſt looke for this Kingdome of Chriſt. to looke for it (therefore wee ſhould know it, for there can be no expectation of things unknowne) and to long for it, and ſo to haſten to it in our deſires and fervent affections, 2 Pet. 3. 10. For, though we cannot haſten its time, to come to us, yet wee may haſten to it, by our longing for its comming: And there is no loſſe by ſuch love of Chriſts appearing; For to them that love it, he will give, when he comes, a Crowne of Righteouſneſſe, 2 Tim. 4. 8. And ſurely, they who moſt love and long for it, ſhall ſpeed beſt at it; and therefore it is pitty, that this Doctrine of Chriſts Kingdome is no more ſtudied.

Secondly,2. We muſt hate evill, be holy. This Doctrine of Chriſts Kingdome teacheth us, who will love him, to hate evill, Pſal. 97. 10. That is inferred from the Propheſie of his Kingdome: For, if he will ruine the workes of evill, becauſe he hates them, it becomes them who love him, to hate evill. God ſaves the Saints from the wicked, therefore let the Saints keepe themſelves from wickedneſſe; yea they muſt be extraordinary in all holy converſation and godlineſſe, as 2. Pet. 3. 11. …or ſo much that phraſe (What manner of perſons ought yee to be) ſeemes to imply: In Chriſts Kingdome, all ſuch things as now draw to unholineſſe ſhall be done away, and nothing but godlineſſe ſhall beare ſway. Therefore, they who expect that Kingdome, ſhould be every way holy, and give diligence to be found of him, at his comming in peace without ſpot, and blameleſſe, 2 Pet. 3. 14. For though hee will not ruine, yet hee will ſhame the Saints, whom hee findes looſe walkers. And therefore he deferres his comming not becauſe he is ſlacke to it (for it is his glory) but becauſe he would have encreaſe of Knowledge, and Grace ſo worke with his Saints, that they might repent and amend what is amiſſe in them, that it may goe well with them at his p. 54comming, 2 Pet. 3. 9, 15. for he ſpeakes onelyonly of Saints, and therefore ſaith, is long ſuffering to us word. This is the reaſon of Chriſts deferring his coming ſo long.

Thirdly,3. We ſhould joy in the hope of it. this Doctrine of Chriſts Kingdome teacheth us that be righteous, to joy greatly in the hopes of it, and to give thankes at the memory of it, though it be but preſent in promiſe and propheſie, Pſalm. 97. 11, 12. And therefore to meditate of it as it were in preſent, and to behold it in joy ſowne for us, and ariſing up in an Harveſt, verſ. 11. Therefore there are many triumphing Pſalmes made of this Kingdome, though it be to come, Pſalm. 96, 98, 99. Saints neither could nor ſhould feare Chriſts comming, i… they underſtood this Doctrine of it, for his comming is for them, John …4. Now ſince the Scripture ſpeakes ſo much, and ſo plainly of this Kingdome of Chriſt, and makes for us ſuch wholſome uſes, ſhewing as that it is a ſpeciall and practicall Truth, and was a chiefe▪ Meditation of all the Prophets, let every Saint ſearch into, and ſtudy this Doctrine, it is our Harveſt of joy and gladneſſe, and Chriſt pardon us our ſo much neglect of it hitherto. Amen.

FINIS.

End of the text · Henry Archer, The Personal Reign of Christ Upon Earth (1642)