The Catechism of the Kingdom of our Lord Jesus Christ, Catechism
THE CATECHISM OF THE KINGDOM OF OUR Lord Jeſus Chriſt.
Queſtion. WHere is the Doctrine of the Kingdom of Jeſus Christ to be found?
Anſ. It is eſpecially to be found in the opening of Prophetical Scripture, being the Myſtery ſpoken of by all the Prophets. Revel. 10. 7. Acts 3. 21.
Queſt. What is the Rule of the True Explication of Prophecy.
Anſ. That of the Apoſtle; He that Propheſies, let Him Prophecy according to the Analogy or proportion of Faith. Rom. 12. 6.
Queſt. What is the Analogy, or proportion of Faith.
Anſ. It is the Form of ſound words according to the whole Scripture, which is a Table ſo exactly ſquare, nothing can without plain Injury be Added to it, or Taken from it.
Queſt. Is the Kingdom of Chriſt to be thus explain'd?
Anſ. I Truſt, we ſhall Find it ſo by Searching All Scripture with Noble Minds, whether thoſe Things are ſo or not; and thereby giving heed to that moſt Sure word of Prophecy, that we ſhall do well to take heed to, as to a Light that ſhineth to us in a dark place; So we ſhall Find it no Cunningly deviſed Fable, Acts 17. 11. 2 Pet. 1. 16. 19.
Queſt. What then is to be underſtood by the Kingdom of Jeſus Christ?
A. The Kingdom of Jeſus Christ is the Glorious, and Viſible Appearance of Chriſt Himſelf with all Saints, who have died in Him, and whom He will bring with Him; who ſhall dwell with Him in the New Heaven, he hath promis'd in the Region of the Air above; And for the Full Glory of this Kingdom, There ſhall be a Generation of Saints in the New Earth below; who are the Living, the Remaining; Both ſorts Reſcued from the common Fire for the Perdition of ungodly Men. 1 Theſſ. 4. 13. to the end, 2 Pet. 2. 9. c. 3. 7. 13.
Q. Is it not enough, that there be a Day of Judgment, and a State of Glory, and Happineſs to Christ, and his Saints in the Higheſt Heaven, and of puniſhment to the wicked in the Loweſt Hell?
A. God hath in his word declar'd to us, That is not enough; but There ſhall be upon Greateſt Reaſons given us therein, a New Heaven, and a New Earth, and a State of Saints in both, and of the Enemies of Chriſt being made his Footſtool; that there may be a moſt viſible Appearance of the Glory of the one, and of the Contemptible, diſhonourable and condemned State of the other. 2 Theſſ. 1. 5. to v. 11. with Dan. 12. 1. 2 Rev. 19. 14. 15. to the end. c. 20. 4. 6.
Q. What ſhall be the Higheſt Spirit, and Conſtitution of this State?
A. It is an Oeconomy, or diſpenſation, wherein there is a moſt exalted State of Holineſs and Purity, in the enjoyment of God, and of Jeſus in his Redemption, Rev. 5. 9. and c. 4. 5. of the Communion of his Spirit; Free from Senſuality, and Impurity, and in perfect Happineſs, and Security from all Toil, Grief, Pain, Death, and Curſe; ſo that all the Saints are Prieſts of God, and of Christ, and Reign with Him, Rev. 20. 6. c. 21. c. 22. v. 1. to v. 7.
Q. What do you mean by an Oeconomy, or Diſpenſation?
A. It is the free diſpoſe of Things, after the Counſel of Gods own Will, for the Manifeſtation of his Wiſdom to Angels, and Men in this, or that way, as the Maſter of the Great Family of All Things. Epheſ. 3. 9. 10.
Q. But hath not this doctrine been generally charg'd with Carnality, and ſenſual Inclination?
A. This hath been the Art of Sathan, and of Antichrist, to Bring out of Repute ſo Great a Doctrine of Chriſt, that It is peculiarly call'd the Everlaſting Goſpel; that the Antichriſtian Kingdom of this World, as a Dead Child might be put in its place.
Q. What then is the State of the Saints dead in Chriſt, whom He Brings with Him, and who ſhall be in the New Heaven?
A. They, who are Accounted worthy to obtain that World, and the Reſurrection from the Dead, neither Marry, nor are Given Luke 20. 35. 36. Rom. 8. 23. 1 Cor. 5. 3.in Marriage; Neither can They Dye any more, being the Children of God, and of the Reſurrection; and The Adoption. But They Sit on Thrones, and Judge Angels, and the World with Chriſt; and Reign with Him a Thouſand Years, not upon, but over the Earth; They ſee the Face of God, and of the Lamb, andRev. c. 20. c. 21. c. 22. his Throne is in the midſt of Them, as His Servants They ſerve Him, and his Name is in their Foreheads; He is their Light, and their Temple; They Eat of the Tree of Life, and Drink of the Water of Life; and over Them the ſecond death can have no power.
Q. But it ſeems, They only, who have been Martyrs; and eſpecially; They who would not Receive the mark, and Name of that Antichriſtian, Idolatrous Power, which the Revelation calls the Beast, are They, who thus Riſe, and enjoy that State a Thouſand Years. Rev. 20. 4.
A. They are indeed the principal there nam'd, to Anſwer the Table, or Repreſentation of Things in that Prophecy of the Revelation; But it is ſubjoyn'd immediately, v. 6. Bleſſed and Holy is He, that hath part in the first Reſurrection, though they are not the principals Beheaded for Chriſt; And the Apoſtle Paul aſſures us, All who have died in Christ, will God bring with Him; That none ſhould Mourn without hope for Dead Friends, as if They ſhould looſe that Glory; For none of the Saints can be perfected the one without the other; The Living Saints cannot prevent the Dead, and the Wee of the Living Saints are Joyn'd in that Glory with the Dead Rais'd. 1 Theſſ. 4. 15. and Heb. 11. laſt. Call'd, we All as making up the whole.
Q. What then ſhall be the State of the Saints Living, and Remaining at the Coming of the Lord?
A. They alſo are, as was ſaid, Partakers of the First Reſurrection, ſo that the Second Death ſhall have no Power over Them; For the Bleſſed, and the Holy is only He, who is ſo Partaker. And it is expreſly ſaid; Theſe ſhall not dye, but be Changed, and caught up to meet the Lord in the Clouds, and be for ever with the Lord; So they cannot fall into the Lake of the Second Death; The Leaves of the Tree of Life are therefore for the Healing theſe ſaved of the Nations; And the River of Life from the Throne runs down to them; and the Trees of Life are for their Food, and Medicine, and the Healing Waters from the Sanctuary; ſo that whatever doth Live ſhall Live. Rev. 22. 2. Ezek. 47. 11. They ſhall be as Adam, had he continued in Paradiſe, ſerved with the whole Variety of the Creation for Uſe, and Delight; without Luſt, or Senſuality; without Labour, Sorrow, Curſe or Death, till They are ſo changed; and they ſhall propagate a Holy Seed, Pſal. 110. 3. in ſuch abundance, as to recompence with a much more to the Glory of the Second Adam (Rom. 5. 12. to the end) for the few that are ſaved within the World of the Firſt Adam.
Q. What Entercourſe ſhall there be betwixt the Saints of the New Heaven above, and the Saints of the New Earth beneath?
A. Such as betwixt the Lights of Heaven, and the Firmament, and our Selves now on Earth; For the Nations of the Saved ſhall walk in the Light of the New Jeruſalem above, ſhining as the Sun and Stars down to them; And as All Glory on Earth is refer'd to the Light of the Sun and the Heaven over us; So the Saints, the Kings on Earth ſhall bring their Glory to the New Jeruſalem above; eſpecially, They ſhall give their Glory, and walk in the Light and Enjoyment of God and of Chriſt. And Angels and Saints above, Angels Equalls ſhall Aſcend and Deſcend on that Jacobs Ladder, whoſe Foot being on Earth, its Top reached to Heaven, and God and the Lamb are on the Top of it; and by Ezekiel's ſteps enlarging, and winding ſtill upward, ſhall All below Aſcend upward, Gen. 28. 12, 13. Ezeck. 41. 7.
Q. Give yet a fuller Account of the State of the wicked in this Kingdom of Chriſt.
A. The Scripture is not ſo full, nor ſo clear in ſetting out the State of the Wicked under this Kingdom; yet ſo that It is moſt certain, that They who have lived before it, are rais'd to Illuſtrate the Glory of it; and to bear the Shame, and Diſhonour of their wickedneſs under the Juſt and Righteous Condemnation of Chriſt; call'd a being ſlain with the Sword of his Mouth; Shame and Contempt ſhall be pour'd upon Them, as a Juſt Recompence of all the Scorn, They have caſt upon Chriſt, his ways, and Servants; and They ſhall be ſeen in a State of Puniſhment, Deſtruction, and Death; under a ſharp ſenſe of it in Themſelves, and ſo that They ſhall be ſeen, as Carcaſſes, whoſe Worm dyes not, and their Fire is not quenched, ſo that They are an Abhoring of all Fleſh. And this is a Juſt, and Righteous Recompence of all the Cruelties, They have exerciſed upon the Servants of God, and their Diſobedience to God, and to Chriſt, and their ſo obſtinate prefering the preſent World, before, and above the World to Come. Laſtly, in what ever State Any of them can be ſuppos'd to be, They are certainly ſo under Chriſt and his Saints, That They are made his Foot-ſtool. Dan. 12. 2. John 5. 29. Eſay 66. ult. 2 Theſ. 1. 9. Pſal. 110. 1.
Q. When does the Kingdom of Chriſt begin?
A. It begins at the Coming, and Appearance of Chriſt, and at the Reſurrection of his Saints at that his Coming, and Appearance; a Reſurrection to Life, Honour, and Immortality, and to a viſible Glorious Appearance with Chriſt, and Reigning with Him.
Q. Is there not a Reſurrection of the Wicked at the ſame Tme? And if ſo, How then does their Reſurrection ſtand in Relation to the Happy Reſurrection?
A. There is their Reſurrection, as was laſt declared; but becauſe It is a Reſurrection to Puniſhment, and Diſhonour; It is called Death; and They are called the dead, though i… a viſible Appearance; The Scripture therefore but ſeldom names the Reſurrection of the wicked, as a Reſurrection; and when it ſpeaks of the Reſurrection at any Time abſolutely, It means the Happy, and bleſſed Reſurrection, as Luc. 20. 35, 36. 1 Cor. 15. throughout. Rev. 20. 4. 6. And therefore there can be no other Reſpect had to them in the Kingdom of Chriſt, and the Reſurrection proper to it, but as They add to the Triumph of the Kingdom, and are in a State of Deprivation of its Glory.
Q. What proof can you give of the Kingdom of Chriſt at his Coming and Appearance?
A. The whole Stream of the New Teſtament Joyns his Coming, and his Appearance, and his Kingdom One with Another. The Son of Man coming in his Kingdom, Mat. 16. laſt. When the Son of Man ſhall come in his Glory, and All the Holy Angels with him; Then ſhall He ſit on the Throne of his Glory, Mat. 25. 31. Remember me when Thou Comeſt in, (not into) thy Kingdom, Luk. 23. 42. Becauſe They thought the Kingdom of God ſhould immediately Appear, He ſpake a Parable unto Them of a Nobleman, going into a Far Country to Receive a Kingdom, and to Return; and Having Receiv'd a Kingdom, He Return'd in it, Luke 19. 13, 15. When we made known unto You the Power and Coming of Chriſt, and were Eye Witneſſes of his Majeſty; (to wit) in the Transfiguration, that Great Fore-Appearance of his Kingdom. Behold, He who is the Prince of the Kings of the Earth cometh in the Clouds, and Every Eye ſhall ſee Him, Revel. 1.5.7. And his Appearance, and his Kingdom are Joyn'd, 2 Tim. 4. 1. He ſhall Judge the Quick, and the Dead at his Kingdom, and at his Appearance.
Q. Give a proof of the Kingdom at his Reſurrection?
A. The Apoſtle plainly declares it; For he ſays, Every one ſhall Riſe in his own Order; Chriſt the Firſt Fruits, and They, which are Chriſts at his Coming: And without Any other Mention of his Kingdom, He ſays, He muſt Reign, till he hath put All his Enemies under his Feet: Now when did this Reigning Begin, but at his Coming? Or where did the Apoſtle Give any Intimation of his Reigning, but at his Coming according to all the Fore-mentioned Scriptures? And when He Comes and Deſcends, and no Longer Sits at the Right Hand of God, Then God firſt makes his Enemies his Footſtool, not when he Sits, but when He Comes, and then He Begins to Reign; and He Reigns Till all his Enemies are his Footſtool. And when He Deſcends, and Comes, and Reigns, The Dead in Chriſt Riſe. and then He Brings Them with Him; His Kingdom, and the Reſurrection of his Saints Begin together.
Q. What Place then hath the Day of Judgment?
A. The Day of Judgment is the ſame with the Kingdom of Chriſt, and with the Reſurrection, All Begin, Continue, and End Together with this Difference: The Judiciary Sentence is at the Beginning, Rev. 19 laſt. and at the End, c. 20. 13. 14. 15. and between, a Righteous and Holy Government; which Government the Scripture often calls Judgment, Pſal. 72. 4. And All Men, whether They Riſe to Life or to Condemnation, are before, and as it were about the Tribunal, or Judgment Seat, which is alſo the Throne of Chriſt, and Receiving according to what They have done in the Body, whether it be Good or Evil, during the whole ſpace of the Reſurrection, Kingdom, and Judgment of Chriſt, 2 Cor. 5. 10.
Q. How long then does the Kingdom of Chriſt, the Appearance in the Reſurrection, and the Day of Judgment laſt?
A. The Grand, and the moſt Definitive Time, in which Chriſt ſhall Reign with his Saints, is, while Sathan is Bound, and That is a Thouſand Years; And the Apoſtle Peter having named the Day of Judgment, Immediately, as it were Adjures Chriſtians, not to be Ignorant, that One day (as if He ſhould ſay, That One Day of Judgment) is with the Lord as a Thouſand Years; and the ſeveral, viz. Six Thouſand Years before it, but as each, one day; ſo making that Day of Judgment a Sabbatical Day, or Sabbatiſm. Rev. 20. v. 2. to 8. 2 Pet. 3. 8.
Q. But ſeeing, as hath been ſaid; The Living Remaining Saints have a State in this Kingdam of Chriſt in the New Earth, even as the Saints dead in Christ, have in the New Heavens; How can ſo long a ſpace, as of the Thouſand Years conſiſt with the Apoſtles Doctrine, 1 Cor. 15. 52. that ſpeaks, as of a cloſe Connexion betwixt the Dead being Rais'd, and the Wee of the Saints being Chang'd. For ſaith He, Behold, I ſhew you a Myſtery, We ſhall not All dye, but we ſhall All be chang'd in a moment, in the Twinckling of an Eye at the laſt Trumpet, (For the Trumpet ſhall ſound) and the Dead ſhall be Rais'd Incorruptible, and we ſhall be chang'd. All as it were in one moment?
A. The Apoſtle ſhews the ſuddenneſs, and Immediate effect of the Power of Chriſt in both Raiſing the Dead, and Changing the Living; but the ſo cloſe Connexion betwixt the Raiſing and the Changing does not thence Follow: For within the Time of John's Seventh, and laſt Trumpet, when the Kingdom of Chriſt Begins its Succeſſion, and which contains all from that Kingdom of Christ ſo beginning, and its being Deliver'd up; The Dead ſhall be Rais'd, and the Living chang'd, but at ſeveral diſtances of Time; Forthe Apoſtle ſays, the Dead in the Third perſon ſhall be …a…'d. To ſhew, the Wee of Saints of the firſt perſon are of a different State, and order of Time in being Chang'd from the Dead in Chriſt, that ſhall be Rais'd.
Q. But it does not ſeem, that this change of perſons can bear the weight of ſo Great a point of doctrine?
A. I allow it, if there were not that Great Conſenting Scripture, 1 Theſſ. 4. 17. where the Apoſtle puts the ſame foreign, or afterwards, betwixt the Saints dead in Christ, at the Coming of Chriſt Riſing first; and the Living Chang'd, or which is the ſame, Caught up; that He had put betwixt the Reſurrection of Christ, and his Saints Riſing at his Coming; which hath made as great a diſtance, as 1700 Years already; For ſaith the Apoſtle, the Lord Himſelf ſhall deſcend with a ſhout, with the Voice of the Arch Angel, with the Trumpet of God, and the Dead in Chriſt ſhall Riſe Firſt; Then we which are Alive, and Remain, ſhall be caught up, viz. without Dying; Now the word which is here Tranſlated, [Then] was, 1 Cor. 15. 27. Tranſlated [Afterward] and may therefore very well allow the diſtance of above a 1000 Years in one, as in the other; which diſtance the Tranſlators knowing betwixt Chriſt's Reſurrection, and of his Saints at his Coming, Tranſlated [Afterwards] a word of diſtance in our Engliſh; But not underſtanding ſo well that diſtance betwixt the Raiſing, and Changing the Saints, they render the ſame word foreign, 1 Theſſ. 4. 17. [Then] which ſignifies often with us the ſame moment; but this varies not the Truth of Things, and of Scripture.
Q. How is the State of the Kingdom of Christ bounded at the Period or End of it?
A. By the Saints Living, and Remaining being Caught up to Christ in the Air, by the Subduing the laſt Enemy Death, and by the Delivering up the Kingdom to God All in All; So that the Coming of Christ and his Appearance in and at his Kingdom, the Dead in Chriſt Riſing, His Saints, the Wee left Living, and the Judiciary ſentence on his Enemies to be his Footſtool at the beginning; and theſe Great Pillars at the end bound at each Point this Greateſt Oeconomy of the Fulneſs of Times; and not only diſtinguiſh, but exalt it far above all other Time; And herewith Admirably Agrees the whole State of Things in the laſt Trumpet of the Prophecy of the Revelation, wherein we have ſeveral Expreſſions of the Kingdom of Christ, or his Taking to Him his Great Power, and Reigning: The Heavens open to Him with his many Crowns, and the Title or Name on his Veſture, and on his Thigh, King of Kings, Lord of Lords; His Reigning, and his Throne in the New Jeruſalem; The Time of the Dead being Judg'd, and Rewards Given to All that Fear'd his Name, Great, and Small, and the deſtroying them that deſtroy'd the Earth; A voice Commands to write the Bleſſedneſs of All the Dead in the Lord, and their Sabbatiſm; Yea, from henceforth or Immediately; Christ with a Crown, and on a White Cloud, Giving down it, Dew, as the Dew of Herbs, that the Earth may diſcloſe its dead, &c. and Reaps his Wheat with his own Hand, and gathers by his Angels the cluſters of the Wicked, to caſt Them into the Wine-preſs of the Wrath of God; which He coming in his Kingdom Treads; and Slays, or Condemns with the word of his Mouth All the wicked, Small and Great; Chains, and Seals up Sathan into the Bottomleſs-pit, the making all his Enemies his Footſtool; while at the ſame Time there are the Nations of Them that are ſaved, viz. of the Living Remaining; And this Kingdom laſts, till the Living Remaining are caught up to ſit with Christ on his Throne; as he ſate Down on His Fathers Throne; and the Devil, the Dead, Death, and Hell are Caſt into the Lake of the Second Death; which is the Subduing the Laſt Enemy, Death; at which Heaven and Earth flie away from that white Throne of Pure and Liquid Eternity, and the Kingdom Delivered up to God All in All, Eſay 26. 19. Mat. 13. 30. Rev. 11. 15. &c. c. 14. 13. to the End, c. 19. c. 20. all along. All which are Admirable Correſpondencies with all the Former Scriptures, and their High Importance already given. And Thus the Kingdom of Chriſt is from the Firſt Reſurrection, the Firſt, becauſe at the Beginning of the Kingdom of Chriſt; and the Second Death the Second, becauſe at the End of the Kingdom of Chriſt: For the Firſt Reſurrection hath properly no Second, but is All One Reſurrection, from the Firſt Riſing of the Dead in Chriſt to the Living Remaining Saints caught into the Partakerſhip of it; And the Second Death hath no Firſt, but is All one Death, from the Having no Part in the Firſt Reſurrection, in the Holy City, and no Right to the Tree of Life, to the Caſting into the Lake of the Second Death: So the Firſt Reſurrection, and Second Death are only Oppos'd, As Firſt, and Second.
Q. Is there Any other Scripture Repreſentation of this State of the Kingdom of Chriſt, that may Evidence it to be ſuch a peculiar Diſpenſation, that hath never yet been, and that ſhall be yet, before the Giving up the Kingdom to God All in All?
A. There is that Great One; The Time of the Reſtitution of All Things, viz. Of the whole Creation Deliver'd from the Bondage of Corruption into the Glorious Liberty of the Children of God, Rom. 8. 21. which is at the ſame Time with the Re-Livening (which we Tranſlate Acts 3. 19. Times of Refreſhing) the Dead in Chriſt; or as the Apoſtle John, Rev. 20. 4. calls it, the Souls Living, And This muſt be what never hath yet been; For it muſt be, when Jeſus before Preached, and whom the Heavens muſt Receive, till He be Sent; Come; which we All Acknowledge hath not been yet; and yet muſt be before the Kingdom Deliver'd up: For then the Reſtitution ſhall be Deliver'd up alſo. There is alſo the New Jeruſalem, which according to the Compare of Ezekiel in the Iſraelitiſh Deſcription of Things proper to the Old Teſtament, and Johns, proper to the New Teſtament, Aſſure, There muſt be ſuch a State of Things, as never hath yet been; And in Regard of a Higher State, where the Throne of God and the Lamb are; and Thoſe who Immediately, as being in their preſence, Eat of the Tree of Life, and drink of the Water of Life; and in Regard of the Nations Saved, and Healed; muſt be a State above, and below; and ſo before the Kingdom Deliver'd up to God and the Father, when he is All in All.
Q. This being a very Great Point, and ſo Differently Expounding thoſe Fundamental Points of the Reſurrection, and of the Day of Judgment, as in the Kingdom of Chriſt; There need beſides the given Proofs of Scripture; which are generally Explained ſo, as to Reach no further then the Common Expoſition of theſe Doctrines; Great Accounts of Scripture Reaſon drawn from the moſt Intimate Sence of it, to Eſtabliſh ſuch an Expoſition?
A. There are Exceeding High Accounts from Scripture-Reaſon of the Manifold Wiſdom, Holineſs, and Juſtice of God in this Grand Oeconomy, or Diſpenſation.
Q. Give Account of the Firſt, and Fundamental, and moſt Immediate Reaſon of ſuch a Diſpenſation?
A. That there might be a State of Viſible Appearance of the Glory of Chriſt, and of his Saints; and of the Contempt, Diſhonour, and Retributions of Juſtice on Wicked Men; For that Theſe Things ſhould Appear, be ſet in open View, in a Full and Clear Light is every where made Known in Stripture. Firſt as a Recompence to the Deep Humiliation of Jeſus Chriſt Himſelf, and to his Saints who have been all along, but eſpecially ſince the Delay of his Kingdom at his Reſurrection in a Low, Scorn'd, and Perſecuted State; Tortur'd by Cruelties, and Forc'd out of the World by Violent Deaths; who have therefore from the Truth of God been Arm'd, and Encourag'd in their Obedience, and againſt theſe Sufferings, by the Aſſurance of a Viſible Appearance in Glory, and Reign with Chriſt; and of the Viſible Shame, and Confuſion of their Enemies, and of all Wicked and Unholy Men, who have ſo obſtainately preferr'd the Preſent before a Future State, Eſay, 65. 13, 14, and to the End. Mic. 7. 17. and Dan. 12. 1, 2. Phil. 2. 9, 10, 11. Heb. 11. 35. with many more Scriptures.
Q. But can there be no Appearance of this Glory, and of that Contempt, but in ſuch a ſtate of the Kingdom of Chriſt?
A. No: Not in this World; becauſe however ſome Appearances may be of theſe Things on each ſide in ſome Inſtances: Yet in General All is ſo in Confuſion and Diſorder here, and this is the very Croſs-Handed State of Evil to the Servants of God, and of the Proſperity of Wicked Men, that no Man Knows Love or Hatred by All that is before him; Not in the State of Spirits in Heaven above, or in Priſon below: For All Scripture Reaſon makes it moſt Evident, There can be no Appearance without a Reſurrection; Not in the State of Eternity: For then God All in All, as the Higheſt Glory Swallows up the Leſs; when God is All in All, The Son is ſubject; There muſt be therefore a Diſtance of the Rain-bow (the Emblem of Chriſts Kingdom) from the Sun, that its Beauties may be ſeen; ſo the Glory of Chriſt in his Humane Nature, and of his Saints in viſible Glory, muſt be ſeen at a Diſtance from God All in All: Not in the Day of Judgment, or the Reſurrection, as a ſhort Tranſitory Space: For that could be no Kingdom, nor any Appearance worthy ſo Great a Cauſe, that had only a moment; But it muſt be a ſettled Oeconomy, or State of Duration; the Fullneſs of Times, as it own proper Times, and not ſhort Time ononly; When the Great Potentate gives a Show, it ſhall be of a thouſand years Duration: Eccleſ. 9. 1. 1 Cor. 15. 28. Epheſ. 1. 10. 1 Tim. 6. 15. Rev. 20. 6.
Q. How may This be alſo Set in Agreement with the State of the Wicked?
A. Very exactly; For here They very generally appear in Proſperity; And the State of the Second Death is a State Given, as Removed from all Appearance: Pſal. 73. all along, Rev. 20. laſt. So that there muſt be ſuch a peculiar State of Appearance under Wrath, according to all Scripture.
Q. Is not This a Curioſity only of Speculation, or of what Practical Force is it?
A. Surely of very Great; ſeeing nothing is ſo ſuited to moving to Repentance, and to perſwade us to Holineſs as this Terror of the Lord, that is ſo ſuited to men Knowing, and underſtanding Themſelves, as here in Bodies: And which is ſo written in Nature, that Any Inſtances of it in this World, either of Gods Crowning Holy Perſons and their Actions with Honour; or his Judgments on wicked Men made Examples here, do above All other Things exceedingly Affect us, 2 Cor. 5. 10. 11. Pſal. 64. 7. 8. 9. And the Contrary is by Solomon Accounted the Great Cauſe of Impenitency. Eccleſ. 8. 11.
Q. How comes it then to paſs, the Reſurrection hath been no more thus Explain'd and preſs'd?
A. Becauſe the darkneſs of the Apoſtaſie, and Love of this preſent World, as if the Glory of it were Given to Antichriſt, as the Vicar of Chriſt, is that Word, which the Apoſtle ſays, hath Eaten as it were a Gangrene; as if the Reſurrection were now already; or as if there were no Reſurrection in ſuch a State of Glory, and of Viſible Appearance in contempt, but a ſudden Tranſlation into Eternity with God, or in the Lake, 1 Cor. 15. 12. 2 Tim. 2. 17. 18.
Q. Give Account of a Second Scripture Ground of this Viſible Glory, and Kingdom of Chriſt, and of the Subjection of his Enemies?
A. Without ſuch a State of the Kingdom of Chriſt in the Creation reſtor'd, or in a Reſtitution of All Things, the Redemption of Chriſt were not Perfect and Compleat; For whatever the Firſt Adam deſolated, the Second Adam was to Reſtore, and to Bring again into order; There muſt be therefore a Deliverance of the Creature from the Bondage of Corruption, and from all their mutual Enmities; So that the Wolf and the Lamb may dwell together, &c. And on this very Account There muſt be a Generation of Saints below, as Adam and his Seed ſhould have been in Paradiſe; and the Saints dead in Chriſt, in a Reſtored State in the Heaven above, (which Evil Spirits now Inhabit,) and from thence They behold the Glory, and Happineſs of the Humane nature in the Remaining Saints here below; and the whole Creation of God, as Renewed and Reſtored by the Mediator, and by Him ſet out in Glory; according to Pſal. 8. which is by Heb. 2. 5. &c. Applyed to the World to come, whereof we ſpeak, and to Jeſus Chriſt Adoninu or Lord in our Nature, or the Second Adam.
Q. But is there any proof, that this State of Reſtitution pertains not only to the Glory, but to the eſſential perfection of the Redemption?
A. I Account the Apoſtle hath given us the proof of this in the Reſurrection, the greateſt Inſtance of the Reſtitution; So that by a Parallel with that, the whole Reſtitution will be prov'd alſo to pertain to the eſſential Perfection of this Redemption.
Q. What is that proof?
A. It is 1 Cor. 15. 12. and ſo forward.
Q. How do you draw out the proof of what you are upon, according to that Scripture?
A. In theſe Four Things.
1. That whatever Adam loſt, and whatever was a Part of the Death, Threatned upon Adam's Fall, muſt be Reſtor'd by the Second Adam, the Mediator. For ſo ſaith the Apoſtle, v. 21. 22. and he Brings it in by way of Argument; For ſince by Man came Death, by Man came alſo the Reſurrection of the Dead; And as in Adam All Dye, ſo in Christ ſhall All be made Alive: By Agreement of Reaſon, ſince by Man came the Curſe on the Creation of God, by Man came alſo the Reſtitution, and if there be Argument in one, It muſt be alſo in the other.
2. A Future State of Happy Spirits, might be ſuppoſed. without a Reſurrection, as well as a State of Spirits in miſery without a Reſurrection; Now the Apoſtle ſuppoſes a State of Spirits in Miſery, though there be no Reſurrection of the Dead. For Thoſe words; v. 17. You are yet in your Sins, ſuppoſe a State of Future Miſery of Spirits without a Reſurrection; Therefore There might be a State of Chriſt in the Glory of Spirits, and ſo of his Saints, though no Reſurrection; But this according to the Apoſtle's Argument will not ſuffice the very eſſential perfection of the Redemption without a Reſurrection; Proportionably the Curſe upon the Creation, being a part of Adam's Death, as appears, Gen. 3. 18. 19. That muſt be taken off, as neceſſary to the eſſential Perfection of the Redemption; And a Happy State of Eternity in a diſſolved Creation, can no more ſuffice, then a Happy State of Spirits without a Reſurrection.
3. The Ʋnjust Ariſe, and are yet in Their Sins, for They Riſe to Condemnation; So that a Reſurrection without a State of this Reſtitution, wherein that Reſurrection ſhall be Happy, is a Death, and not a Reſurrection in general Scripture Account; Therefore Reſurrection is to Glory all along this Chapter.
4. To the Compleating of this parallel betwixt the Firſt Adam's death, and the Second Adams Life; There muſt be a Wee of Saints, who ſhall not dye, but be Changed, making up the All, the Full number of Saints, viz. Thoſe who are Dead in Chriſt, and Thoſe who are Changed; For in the State of Reſtitution; There can be no Death to the Seed of the Second Adam: And if It be in this World, It muſt be a World in a State of Reſtitution. And becauſe ſuch a State on Earth had been, if Adam had not ſinn'd, It muſt be now by the Second Adam.
Q. Is there yet any Further Account of the Kingdom of Chriſt from Scripture Reaſon?
A. There is yet the Higheſt Scripture Reaſon for the Kingdom of Jeſus Chriſt; that is, that His Saints may be Fitted to be deliver'd up, with the Kingdom to God, and to the Father, that He may be All in All; which is the ultimate End, and Laſt Reſult of All Things; The Apoſtle therefore diſcourſes of the Kingdom of Chriſt, as in an Immediate Conjunction with, and Subordination to that Eternal Kingdom of the Father, God All in All. 1 Cor. 15. 28.
Q. Why do you call this the Higheſt Scripture Account of the Kingdom of Jeſus Chriſt?
A. Becauſe, That which is the Higheſt, and laſt means to the Higheſt and Laſt End (which Higheſt and Laſt end, gives value and Reaſon to All means) Receives the Higheſt Reaſon, and the moſt Abſolute neceſſity for it ſelf from that Laſt End; now It is moſt evident, and certain from the Apoſtles diſcourſe, The Kingdom of Chriſt is the Higheſt, and Laſt means to the Laſt, and Higheſt End; It is the Higheſt, becauſe It Alone is thought worthy to Touch, and Attain that End, And It is the Laſt; becauſe no other comes between it, and that End; For when in this Kingdom Chriſt hath Fully declar'd God's Name to the Saints, and put down all Rule Authority, and Power in order to God's being All in All; Then in the Higheſt, and laſt Act of Subduing, or Caſting Death and Hell into the Lake, and alſo in the Higheſt Act of declaring the Name of God, It delivers up it ſelf, and is ſubject, that God may be All in All. John 17. 26. 1 Cor. 15. 28. 54. &c. Revel. 20. laſt.
Q. If the Kingdom deliver'd up to God and the Father, be the Laſt End, It muſt be an End before all Oeconomy, or Diſpenſation of means, For the End muſt be before all means; How do you ſtate this?
A. It muſt needs be ſo, even before Creation it ſelf, and therefore we Read ſo often of the Purpoſe of God before, or from the Foundation of the World, Epheſ. 1. c. 3. And It Contain theſe Two Things, as not of Free Diſpenſation, but of Abſolute neceſſity.
1. That the Eternal Reſt of All Created Beings, can be only in Ʋnion to the Father, the Word, the Spirit, who are One, and who Inhabit Eternity; Creatures therefore below being capable of this Ʋnion, as All, which have not Underſtanding, are Annihilated; And Creatures of Underſtanding, Angels and Men can be no other, then miſerable in the loſs of this Ʋnion; Hell therefore the loweſt Lake, lies in departing from God. Mat. 25. 45. 46.
2. The Eternal Ʋnion, if there be ſuch an Ʋnion, (which is of Free Grace only) can be only by God to God, and ſo muſt be by the Eternal word, through the Eternal Spirit to the Father: Now among All the Varieties of Diſpenſations, wherein Theſe Grand Ends, which upon the ſuppoſition of Creatures Eternally Happy are Abſolutely neceſſary, are brought to paſs by Infinite Wiſedom, and Power, The Kingdom of Christ is Supreme in the order of means, or Diſpenſations, as is evident in that, It is the Laſt, and ſo Supreme.
Q. If the Kingdom of Chriſt be the Supreme Diſpenſation, and means, It muſt then be in the Eye of God, before any other Means or Diſpenſation; And if Creation be but Diſpenſation in order to the Supreme End of God, being All in All; the Kingdom of Chriſt muſt be in the Eye of God before Creation it ſelf, either of Angels or Men?
A. And ſo the Scripture always Repreſents it; The Lamb had the Book of Life for his Kingdom before the Foundation of the World, and His Purpoſe in Chriſt is an Eternal Purpoſe; And Angels and Men, even All Things were Created by Him and for Him, and by Him They Conſiſt. Epheſ. 3. 11. Col. 1. 15. to 21.
Q. But are not Theſe Things to be underſtood of Chriſt, as He is the Eternal Word, and not as in our Nature?
A. They are All proper to the Eternal Word, not by way of Free Diſpenſation, but Abſolutely, and Eternally; and to the Eternal word in our Nature, by way of Free Divine Diſpenſation in order to the union of all Created Beings of Underſtanding to God All in All.
Q. Wherein then ſtands this Diſpenſation?
A. In that, the Eternal word far above Angels, Principalities, Powers Became lower then the Angels, by Becoming Man; and ſo Comprehended the whole Created Intellectual Nature, that he might be the Head of the whole in their Ʋnion to God; And that in Him, They might All be Reconciled to God with the whole Inferior Creation; (which Having ſerv'd the Glory of the Creator by Jeſus Chriſt, They Fly back into their Former State of Nothing in themſelves, but indeed are Return'd into the Divine Immenſity,) and Angels and Men be Ʋnited to God for ever, Epheſ. 1. 10. Col. 1. 20.
Q. What need could the Angels, who never ſinned, have of a Mediator, by whom They ſhould be Ʋnited to God, or what Sign is there in Scripture of any ſuch thing?
A. In that even Pureſt Created Nature is not Clean in his ſight; that is, Compar'd with the Infinite Holineſs of God, and that there is Folly in it; The Angels, that Stand, Stand by their Election, and Cover their Faces before God, and Chriſt, in an Humble, Thankful, and Reverential Acknowledgment hereof; Learn by the Church the Great Myſteries of the Goſpel, Adore and Worſhip the Firſt Begotten, Coming into his Great World to Come, and Converſe in Innumerable Companies with his Saints above, and below in his Kingdom, even as they Serve, as Miniſtring Spirits now for the Heirs of that Kingdom, Job. 4. 18. c. 15. 15. 1 Tim. 5. 21. Iſa. 6 2. Epheſ. 3. 10. 1 Pet. 1. 12.
Q. How did Chriſt Appear in this Diſpenſation for Man before his Fall?
A. If God Charges even the Holy Angels with Folly, ſo that the Heavens were not Clean in his Sight; How much leſs Men, whoſe Houſes are of Clay, and whoſe Foundation is in the Duſt? There muſt be therefore a proſpect in the Divine Eye of their State in a Mediator, and as in Glorious Bodies, Job 4. 19. Phil. 3. 21.
Q. What Types, or Fore-Appearances were there hereof?
A. Adam Himſelf, as Comprehending Humane Nature in his State of Holineſs, and Bleſſedneſs, even before his Fall was, but a Type of Him, that was to Come, and who did indeed ſo Comprehend all his Seed. The Firſt Sabbath was but a Type of the Great Sabbatiſm of the Second Adam, that Remains to the People of God in the World to Come; For This Sabbatiſm then Remain'd; Although the Works were Finiſh'd from the Foundation of the World; and That Paradiſe was but a Type of the Paradice of God, Rom. 5. 14. Heb. 4. 3, 4. Rev. 2. 7.
Q. But how does the State of the Kingdom of Chriſt Agree with the Redemption of Fallen Man by Chriſt?
A. Admirably it Agrees, and in a much Fuller and Clearer View; For His Saints, as in Higheſt Repreſentation of his Redemption are every ſingle Perſon, in Robes waſh'd white in his Blood; They are Prieſts of God, and of Chriſt, as to their Juſtified State; And as to their Sanctification, the Throne of God, and of the Lamb, are in the midſt of Them, They ſee his Face, as his Servants they ſerve Him, His Name is in their Fore-heads: They are, as the Pillars of his Temple, and Go out no more from Him; And there can in no wiſe Enter into that State Any Thing that defileth, ſo that every one muſt be Holy. As to their Happineſs, and Glory, They Reign with Chriſt for ever; Thus in the particulars; Conſider them together as in the General Aſſembly, and Church of the Firſt born written in Heaven; And ſo They are the New Jeruſalem, the Bride or Lambs wife, to whom It is Given in Regard of Juſtification to be Cloathed with Linnen, White, and Clean, which is the Righteouſneſs of the Saints; As to Holineſs, It is Clear, as a moſt Precious Jaſper, and Wall'd High, and Guarded by Watch of Angels from all Defilement; As to Happineſs and Eternal ſecurity; The Lord God, and the Lamb are the Light thereof, and the Glory of God Enlightens it, that it can ſee in no other Light; God and the Lamb are the Temple of it, that cannot be defiled; The City hath the Tree of Life, Bearing Twelve ſeveral kinds of Fruit, viz. an univerſality and perfection of Life; and a River of Life, Clear as Chryſtal, Proceeding from the Throne. Heb. 12. 25. Rev. c. 20. c. 21. c. 22.
Q. But how does ſo Great a State, and the ſo High Expreſſions of it, work as to the Delivery up of the Kingdom to God All in All, and to Chriſt as the Bond of union?
A. Theſe Two ways, Firſt, That the State of Delivery up of the Kingdom to God All in All, cannot be better expounded to us, then in thoſe ſo divine words of our Lord in his Mediatory Prayer. John 17. 21. That They All may be one, as Thou Father art in me, And I in Thee, That They alſo may be one in us, that the World may Believe, that Thou haſt ſent me; And the Glory which Thou gaveſt me, Have I given Them, that They may be one as we are one; I in Them, and Thou in me, That they may be made perfect in one, and that the World may Believe, that Thou haſt ſent me, and haſt loved Them, as Thou hast loved me; Father, I will that Thoſe which Thou hast given me, may be with me, where I am, and may Behold my Glory, which Thou hast given me; For Thou loved'ſt me before the Foundation of the World; Oh! Righteous Father, The World hath not known Thee, But I have known Thee; And Theſe have known that Thou hast ſent me; And I have declared to them Thy Name and will declare it, that the Love wherewith Thou haſt loved me, may be in Them, and I in Them.
Q What Ariſes from theſe words to our preſent purpoſe?
A. Firſt, That ſo High Expreſſions can fit no State, but of God All in All, even as He was before the Foundation of the World All in All; and to which State, Our Lord's words ſo much Refer; when All the Saints are thus one with God in Chriſt, then is He thus All in All, as before the World began. Secondly, That as this State Requires the Higheſt Purification; of which the Purification of the Virgins, for the Royal Bed of Ahaſuerus is but a dark Emblem; ſo no Expreſſions of ſuch a preparatory Purification, but as before Repreſented in the New Jeruſalem, and Kingdom of Christ, can be parallel to ſuch a Purification; But They Reach it, and Admirably Reach it; The preſent State of Sanctification is much too Low for it; The Purity of the Bride, the Lambs Wife, and of the Saints in this Kingdom Riſes to it. Thirdly, All this Preparation, and this Eternal Ʋnion is in the Eternal word, who was with the Father, and One with him, and whom the Father loved before the Foundation of the World; And He thus prepares his Saints not only in this State, (though here alſo) but in his Kingdom moſt Highly, Compleatly, Perfectly, and therefore eſpecially. John 17. 24. 26.
Q. Give me the ſecond way, how ſo Great a State, and ſo High Expreſſions of it work, to the Delivery up of the Kingdom to God All in All?
A. In that, although this Kingdom of Chriſt be ſo Holy, ſo Heavenly, ſo Pure, ſo much of God in it, and ſo Happy, and Bleſſed in Christ, and in his Saints; yet becauſe It is the Kingdom of the Man Chriſt Jeſus, and of his Saints in a viſible Created Glory, and not the Higheſt Ʋnion to God All in All, Chriſt Gives this Laſt Declaration of the Name, that is of the Nature, and Glory of God; He freely Delivers up this his Kingdom, and the Son, as in humane Nature, ſuffers moſt willingly that Glory of Himſelf, and of his Saints, to be Swallow'd up by God All in All, and unites them with Himſelf to the Father, as He is the Eternal word; and ſo They are with Him for ever, Beholding the Glory He had with the Father, before the World was; which is the Higheſt Inſtance of ſelf-denial of all Created Glory, and Giving up All to God All in All, that could be given. John 17. 5.
Q. What Signs are there of ſuch a Preparation in the Kingdom of Chriſt for God All in All?
A. In Token of this, this State is call'd a Sabbatiſm, a Paradiſe; There is a Tree of Life, and a River of Life; All which Point to the Higher Perfection of Ʋnion with God All in All, then was even in that Kingdom of Chriſt; Even as Prieſthood, and a Temple-State do; For though God, and the Lamb be the Temple; Yet God being our Temple, is not ſo High, as our Ʋnion to God All in All.
Q. How does the State of the wicked Agree with this ſo High State of the Kingdom of Chriſt in preparation to their being caſt into the Lake, when God is All in All?
A. Their being in a Viſible State, and beholding the Glory of Christ, and of his Saints in a Viſible State, gives them that Conviction; that the Father ſent Chriſt, that He Loved the Saints, as He Loved Chriſt, that They are Forc'd to Know and to Believe it; For this They could not ſee here, but would be Highly perſwaded of the Contrary; And when the Saints are Delivered up to God All in All, and They in the Lake; It is not then to be ſeen by Them; In this Kingdom, then It muſt be ſeen; And yet in this very State, they being Irreconcileable to the Divine Kingdom; They are even with the Comfort of the Saints, Beholding their Abhorr'd State, and way, Caſt into the Lake, that They might be no more Annoyance to the Divine Kingdom, but at an utter Separation from it, Remembred no more, cut off for ever from the Hand of God in a Land of Silence, Forgetfulneſs, and Ʋtter Darkneſs, Ezek. 14. 22. Rev. 20. laſt.
Q. But how are the Saints below Fitted then for this State of being Deliver'd up to God All in All?
A. They having their part in all the Priviledges of the Saints above, and being Caught up to Chriſt before the Delivery up of the Kingdom, are thereby fitted to be Deliver'd up with All Saints, and to be united to God All in All.
Q. But ſeeing the Saints of Chriſt have been alſo All Sinners, and many of Them very Great Sinners, and ſome not brought home to Chriſt till Death; Whereas many of the Loſt have been of Fair and Innocent Lives; how can ſuch a difference in this Viſible State of the Reſurrection, conſiſt with the Glory of Juſtice, then to be manifeſted?
A. The Infinite Richneſs of Grace having made in All the Saints, the Great difference of Ʋnion to Chriſt, in the Glory of whoſe Righteouſneſs They Appear, and thereby in the Participation of the Divine Nature, Their Sins are ſo Blotted out through the Blood of the Lamb, in this State of Re-enlivening, as though, They are ſought for, They cannot be found; And even the Works of the Few Moments of Holy Action, as of Converts, how near Death ſoever Follow Them, and are ſo enlarg'd by the Obedience of Chriſt, the Linnen white and clean, which is the Righteouſneſs of the Saints, that It Inveſts Them; All which makes the difference betwixt the Saints, and the Reprobate Inconceivable; For the Talents, that the Reprobate might have here by General Grace to Adorn Them, are Taken from them, and All their Sins find them out, and are as the Garment that covers them, and the Girdle, wherewith They are Girded continually; Allowing yet the differences of Puniſhment betwixt the more, and leſs Malicious Sinners. Jerem. 50. 20. Luke 23. 40. &c. Mat. 25. 28.
Q. But the Kingdom of Chriſt ſeems a State of Purgation for that laſt State of Delivering up the Kingdom to God All in All; Why may not therefore ſome, that have not Repented here, Find place in that State for Repentance, eſpecially when ſome are Converts ſo near Death; and ſo many dye Infants, and are Sav'd, who had no ſpace of ſerving God in this World?
A. In the deep, and wiſe diſpoſe of God (beſides that Standard of Glorifying God here on Earth,) the Spirits unreconciled to God in Chriſt, and unſanctified in the very moment, wherein They leave the Body, become Deviliſh, James 3. 15. and ſo can be no more chang'd after, then Devils; and the Bodies being laid down without any Seeds of the Divine Life, not the Temples of the Holy Spirit, are Taken up in the very ſame State, and can never be chang'd, becauſe the Spirit to Inhabit them, cannot: And ſo thus as the Spirits of Holy Men, are Pledges of Happineſs to the whole Man, ſo the Spirits of Ʋnholy Men in Priſon are Hoſtages for the whole man to Juſtice under Wrath; and hereby there is in each order of Spirits, having in themſelves a ſenſe of their Future Condition, a Preparation for the Kingdom of Chriſt in Glory, or in Diſhonour; For thus there is no diſcontinuance in the Senſe, and Knowledge, Each have in the Reaſons of the Future State, as there would be if the Spirits of Men, ſt…pt in the duſt, as their Bodies do, till the Reſurrection and that Viſible Appearance in the Judgment and Kingdom of Chriſt; But They are Spirits in Priſon, or with Chriſt. 1 Pet. 3. 19. Philip. 1. 23.
Q. But there ſeems to be ſome Greater Refinement of Saints, in the Kingdom of Christ for Ʋnion to God All in All?
A. The Spirits of Saints having been with Chriſt from their Leaving the Body, and in the very beginning of the Kingdom of Chriſt, the whole*Juſt Men, not Spirits, made perfect. Man being made perfect, Heb. 12. 23. They are for 1000 years Confirm'd in that moſt perfect State, and with Angels They Behold in this Great Oeconomy, the utmoſt God is pleas'd to have ſeen in a Created State, in order to Ʋnion with God All in All, and ſo are Deliver'd up with the Kingdom; the Juſt Contrary to which is in every particular to Wicked Men for their being Caſt into the Lake.
Q. Hath not the Eternal Word in Humane Nature a Kingdom throughout Eternity?
A. The Eternal Word in Humane Nature hath a Kingdom throughout Eternity; but not as the Son of Man, but as the Eternal Word; The Glory in which then Chriſt is ſeen by his Saints, being the Glory he had with the Father before the World Began, of the ſame Nature wherein He is now at the Right Hand of God, till He appears; and the Ʋnion in that Eternal State is by God to God, by the Word to the Father; ſo the Son as Man is Subject and God All in All, John 17. 5, 24.
Q. Is God excluded in the Kingdom of the Son?
A. No; He is Excepted, ſaith the Apoſtle, who put All Things under Chriſt; The Throne of God, even as of the Lamb is in the New Jeruſalem, It is Gods Kingdom; He Appoints ſitting at the Right and Left Hand of Chriſt; But the Divinity pleaſes ſo to Oeconomize its own Glory, that the Son may be ſeen to Reign in Glory, 1 Cor. 15. 27. Revel. 22. 3. Mat. 20, 23. Phil. 2. 11.
Q. But it ſeems by the High Expreſſion of God, who is pureſt Spirit, being All in All; and by the Lake of the Second Death, and even the New Heaven, and New Earth after the 1000 Years Flying away, Revel. 20. 11. there is no Bodily or Material Nature Continued, no not of the Son's Glorious Body, who is then Subject, nor of his Saints?
A. Scripture having Declar'd no ſuch Thing, No ſuch Thing can be ſuppos▪d, but that Chriſt and his Saints ſhall be in Bodies; But it is certain; There ſhall be Higheſt Spirituality in Conformity to the Divine Nature, that He may be All in All, and in Ʋnion to Chriſt, moſt Spiritual Bodies; Even as in the Lake, All the Damned become Spiritual Wickedneſſes to the Higheſt Degree; All which Confirms the Nature, and State of the Reſurrection to ſtand in Viſibility, and Appearance for the thouſand Years. Phil. 3. 21. Epheſ. 6. 12.
Q. What kind of State muſt that be of the Beaſt, and of the Falſe Prophet, who are Caſt Living into the Lake, even before, the Devil, the Dead, Death, and Hell are Caſt into it? Rev. 19. 20. c. 20. 10. &c.
A. The finding out the meaning of that State is the more neceſſary, becauſe it will much clear that Laſt Iſſue, or Caſting of the Devil, Death, and Hell, into the Lake: 1. The Caſting into the Lake therefore ſignifies Finall, and moſt utter Ceſſation of Action; ſo that the Caſting the Beaſt, and the Falſe Prophet into the Lake Imports to us, that the Antichriſtian State, of which the Beaſt, and the Falſe Prophet were the Supream Conſtituents, or Parts, being the Counterfeit, and Undermine of the True Kingdom of Chriſt, ſhall, as the Apoſtle ſpeaks, 2 Theſ. 2.8. be utterly Conſum'd, and Aboliſh'd by it. 2. In that it is a Lake Burning with Fire and Brimſtone; It ſpeaks ſevereſt Puniſhment, and Torment by the True Kingdom of Chriſt ſhining upon the Beaſt, and Falſe Prophet, and as it were in their very Faces. 3. In that the Beaſt, and the Falſe Prophet are Caſt Alive into the Lake; It Declares; that the Full Abolition of the Antichriſtian Kingdom ſhall be in the very Beginning of the Kingdom of Chriſt; and that the Puniſhment of the Antichriſtian Kingdom as the Counterfeit, and Undermine of the Kingdom of Chriſt ſhall be the moſt Conſpicuous, and Illuſtrious of all the Puniſhing Part of Chriſts Kingdom; So that All other Enemies of Chriſts Kingdom ſhall be only as Dead Men, Slain with the Sword of Chriſts Mouth, in Compariſon; But the Severity upon the Anti-chriſtian Kingdom ſhall be like Burning Alive, as it were in Juſt Recompence of their Vivi-Comburia, or Burning Thoſe Servants of Chriſt They call'd Hereticks, Alive; upon the Beaſt his Falſe Prophet, and all their Worſhippers, and their Babilon; And the Smoke of their Torment Aſcendeth for ever and ever; and Wicked Men have their part firſt, but are not caſt till the very End into the Lake. Rev. 19. 3. 21. c. 21. 8.
Q. How is This to be Applied to the Caſting the Devil, Hell, and Death, with all their Dead into the Lake, juſt before Chriſt Delivers up the Kingdom?
A. Hence it Appears, That the Action of the Devil in Deceiving is only Chain'd up, but not utterly Aboliſh'd in the thouſand Years Kingdom of Chriſt: For He is Looſed out of Priſon for a Little Space after the Thouſand Years, and He Deceives the Nations again; But Fire comes down ſuddenly from Heaven on thoſe Nations in the very Attempt; and then an utter end is put to Sathans whole Action; For He is Caſt into the Lake, and ſo notwithſtanding the Victory over Death in the Firſt Reſurrection of Dead Saints, and the Living Remaining Saints not Dying, but being Chang'd; Yet till They are all Actually Chang'd, ſo that Mortality or Poſſibility of Dying Puts on Immortality, and Corruption puts Incorruption, and ſo Mortality is ſwallowed up of Life in the Living Remaining Saints Caught up, even as in the Dead in Chriſt Riſing firſt, who cannot Dye any more, being in perfect Immortality, Luc. 20. 36. Death and Hell, with all their own Subjects, the Dead are not Caſt into the Lake, ſo as to be utterly Aboliſh'd from any poſſible place in the Kingdom of God. Then They are; and when this Laſt Enemy Death is thus ſubdued, Chriſt foreign Then, ſo Long after his Firſt Beginning to Reign, Delivers up the Kingdom, having Done all to be Done, as the Second Adam, and God is All in All: But ſtill and for ever, even Eternally, That Lake Burns with Fire and Brimſtone; For the Kingdom of Life ſhines in the Face of it with Everlaſting Torment while it is not yet able to Return one of its Sulphur Steams in Revenge, 1 Cor. 15. 24, 55, 56. Revel. 20. 10. to the end. 2 Theſſ. 1. 9.
Q. Have we any Accounts of Time kept in Scripture from the Firſt Creation to the Times of Reſtitution, or of the Kingdom of Chriſt?
A. There hath been for the ſake of it kept a Conſtant Account of Time, from one Point to the other.
Q. What Reaſon have you to think ſo?
A. Becauſe as the Firſt Coming of Chriſt in the Fleſh is ſaid to be in the Fulneſs of Time, viz. of that Time; Becauſe it was in be in the Fulneſs of Time, viz. of that Time; Becauſe it was in the Juſt Time according to Daniels ſeventy Weeks and according to the Agreement of all Chriſtians; So this Time of the Heading of All Things under Chriſt in his Kingdom, is call'd the Fulneſs, not of Time, as of one Time, but of Times as of all Times, Iſſuing according to Juſt Account into it: And further it is call'd the Oeconomy, or the wiſe Order of All Times in Relation to it by the Supream, and wiſe Pater-Familias, or Governour of the World; who as the Great Potentate, King of Kings, and Lord of Lords Giving the whole Family of Angels, and Men a Show of and for his Glory, would have it at this Fulneſs of Times, for a Thouſand Years; and Theſe are call'd Gods, or Chriſts Proper Times, and the Times of Refreſhment, and the Times of Reſtitution, as in the Juſt Place of that Time: All which ſpeaks, that there was a Strict Calculation of Time for it, and to it; Gal. 4. 4. Epheſ. 1. 10. Acts 3. 21. 1 Tim. 6. 15.
Q. Where is This Account of Time to be Found?
A. It is to be found all along Holy Scripture in this manner; In the Firſt Roll of Patriarchs from the Creation to Shem, the Head of the New World after the Flood, 1658 years. Geneſis 5. c. 11. 10.
From Shem to Abraham, Receiving the Promiſes by the Second Roll of Patriarchs, 425 Y. Gen. 11. to c. 12.
From thence to the Going out of Egypt, immediately before the Tabernacle of Teſtimony ſet up, 430 Y. Exod. 12. 40. c. 40.
From thence to Solomon's Temple, Begun in his Fourth Year, and ſo to his Death, 516 Y. 1 Kings c. 6. 1. c. 11. 42.
From thence to Ezekiel's Divine Temple and City, drawn by his Bearing the Sin of Iſrael, divided from Judah ſo many Days for Years, according to the Reign of Iſrael's Kings, to their Captivity, and then by the Kings of Judah, to 14 years after the City Jeruſalem ſmitten, and the Temple Burnt, 390 Y. Ezek. c. 4. 4. 5. c. 40. 1. &c.
From thence to the End of Judah's Captivity, drawn by the Forty days for Years of Ezekiel, Bearing the Sin of Judah, as from that viſion of the City and Temple, to Cyrus his Firſt year, 40 Y. Ezek. c. 4. 4. 5. c 40. 1. Ezra 1. 1.
From thence by the Sanctuary, that then lay Trodden under Foot to the Sanctuary of the Ʋniverſal Church Cleans'd; drawn in the 2300 Evens. Morns. according to the Prophetical Cypher before nam'd, and eſtabliſh'd for after Times of a Day for a Year, 2300 Y. Dan. 8. 13. 14.
Q. Can we know whereabout we are in nearneſs to the Kingdom of Chriſt, by ſo long a Line of Time?
A. If we would be diligent in Searching, and Comparing Scripture, we might find this Line divided into 75 Years before Daniel's 70 Weeks began, for the Word going forth to Reſtore, and Build Jeruſalem; Into 490 by thoſe 70 Weeks, for the Death and Reſurrection of Meſſiah, and the firſt Apoſtolical Preaching to the Jews; Into 1260 of the Roman Papal Apoſtaſie; Into 30 and 45. after that Apoſtaſie, making firſt the 1260 1290, then the 1290 1335. The firſt 75 in preparation to the Litteral Jeruſalem, and Temple Reſtor'd after Litteral Babylon falling, and the laſt 75 preparing to the New Jeruſalem, after Myſtical Babylon falling, exactly Anſwer One after Another; and by all theſe Summs laid together, we certainly know There muſt be 400 between the Weeks ended, and that Apoſtaſie began: From whence It Follows, we muſt be in the 2218 Even. Morn. juſt 7 Years before the Fall of Myſtical Babylon, Dan. 9. 24. c. 12. 11. 12.
Q. Is there any other way of knowing the Time?
A. There is, even plainly Running into ordinary Obſervation; For there are Time, Times, Half a Time, plainly given to the Beaſt, the laſt Part of the Roman Fourth Monarchy in Daniel, c. 7. 25. and Sworn to Him for Scattering the Holy People, c. 12. 7. and the Church is Accordingly ſaid to be in the Wilderneſs for thoſe Times, in the Revelation; Rev. 12. 14. Now at the Reformation, There was ſuch a Retrenchment of the Papal Power, as could not be till the Morning of the Half Time,, with the Truth of Prophecy; Then there might, even as Chriſt might Riſe at the Morning of the Third day, though according to Prophecy, He was to be Three days and Three nights in the Heart of the Earth: The Reformation therefore Beginning at 1517, by Luther, as all Agree, and the Half Time being an 180 Years, as being the Half of 360 a Time; It muſt needs be There can be but 7 Years to the End of the 1260, and ſo to the Kingdom of Chriſt, preparing to Cleanſe his Sanctuary, for his Kingdom 1772; So we muſt be in the 2218 Even. Morn.
Q. Why then did not the Papacy wholly Fall at the Reformation?
A. That there might be as punctual a performance of the Full Time of the Three Times, and a Half to the Papacy, as could conſiſt with the Kingdom of Chriſt, to which ſome Appearance was at that Time due.
Q. Can the Reformation then be perfect?
A. No, For the Thunders that open'd to it, were Seal'd; and There are They of the Synagogue of Sathan, that ſtay the Glory of it, till the Philadelphian State come; And then even They ſhall worſhip at Philadelphia's Feet, Rev. 3. 9. c. 10. 4.
Q. When ſhall that be?
A. At the very ſame Time, when the Popacy falls; For They of the Synagogue ſtand by that Title, and then Bow; For Chriſt makes them by Grace ſo to Worſhip, that is, to Bow.
Q. How can ſuch a Computation conſiſt with No One Knowing of that Day and Hour, not the Angels, nor the Son, but the Father only Mark 13. 32.
A. God is ſaid therefore, as on purpoſe to Give the Revelation to Jeſus Christ, to ſhew to his Servants, what before was only in the Father's Cognizance; And then Bleſſed is He that Reads, or Expounds, and They who Hear or underſtand what is ſo Reveal'd by God to Christ. Revel. 1. 1. 3.
Q. But Chriſt further ſays, Watch, for you Know not the Day nor the Hour when your Lord cometh? Mark 13. 35.
A. That Watch is a Spiritual Watch, without which, tho' a Man Knew the day, or Hour never ſo preciſely, Yet He would not Know the day, and Hour of his Lords coming, but It would be to Him, as of a Theif in the Night; and as a man dics in that Watch, or the neglect of it; So Chriſt comes upon Him, tho' many Hundred Years after Death; if It were not ſuch a Watch, the Apoſtle had diſcharg'd the Theſſalonians of it, by Adjuring them not to expect the day of Chriſt, till after the Apoſtaſie; and in Them all Chriſtians after, till that Apoſtaſie expire. 2 Theſſ. 2. 1.
Q. Are the Thouſand Years of Chriſt's Kingdom, Litterally, or Myſtically to be underſtood?
A. They are both ways to be underſtood, Litterally, Adding ſo many Years to the Time Allotted to the Viſible Creation, till All be Deliver'd up to God Himſelf; Myſtically, as a Thouſand Years are a Cube of Time, ſignifying the perfection of Time, which none of the Patriarchs after Adams Fall could Attain, how near ſoever They came to it. Gen. 5.
Q. Is it no Impeachment to the Kingdom of Chriſt never ending, that Sathan is loos'd at the end of the 1000 Years, and Deceives the Nations to a new Attempt?
A. No, For It only gives Juſt occaſion to Chriſt, to magnifie his Power, Judiciary Authority, Juſtice, and the Final Putting down All Rule and Power, and Subduing the Laſt Enemies, the Devil, the Dead, and Death, and Hell; And having Quickly drawn up all the Living Saints to his Own. Throne firſt, according to 1 Cor. 15. 24. 51. 1 Theſſ. 4. 17. Rev. c. 3. 21. Rev. 20. and ſo Giving up the Kingdom, every way perfectly prepar'd to God All in All, the Glory of having Faithfully managed, and happily Atcheiv'd All Things is for ever due to Him. John 17. 24.
Q. Are the Worſhip, and Ordinances of the New Teſtament any way Prefigurative of this Kingdom of Chriſt?
A. Very Fully, For the Goſpel is the Goſpel, and word of this Kingdom; The Prayer, we ſtile The Lords Prayer, is the Prayer of this Kingdom Taught to all his Diſciples; The Lords Day is the Type, and Pledge of that Sabbatiſm; Baptiſm is the Figure of being Sav'd, 1 Pet. 3. 21. from that Deluge of Fire; The Lords Supper, is the ſhewing forth his Death till He Come, 1 Cor. 11. 26. Then that Paſſover is fullfill'd, and that Fruit of the Vine drunk New, Luc. 22. 16. 18. Nor can any of the Old Teſtament Types, Prophecies, and Promiſes be Fully Drawn out, but in that Kingdom, and Appearance; So that in Summ it is the Everlaſting Goſpel, God hath always been Goſpelizing throughout the Old, and New Teſtament, Rev. 10. 7.
Q. But if Theſe Truths are of this Great Weight, Can the Churches of the Saints be ſo unacquainted with Them?
A. Even, as the Jewiſh Saints, and the very Apoſtles were Ignorant of the Sacrifice, Reſurrection, Aſcention, and Interceſſion of Chriſt, ſo Fundamental Points; till the Powring down the Spirit for Preaching the Goſpel then; Even ſo, and much more may the Saints of Goſpel Times, even now, till the Second Powring down the Spirit for the Preaching the Everlaſting Goſpel be, and have been Ignorant of the Full Dimenſions of the Redemption of Chriſt Fulfill'd in his Kingdom; of the Glory of that Oeconomy to the Higheſt Glory of God the Father in his Creation and Love of Man; of the Reſurrection, as ſuch a viſible Appearance of the Juſt and Ʋnjuſt for a Thouſand Years, the Dead in Chriſt Riſing firſt; Of the Myſtery of the Saints Remaining, and Living on Earth, making up the Full Number of all Saints, and not Dying but being Chang'd; of the neceſſity, according to this Oeconomy of the Infinitely Holy and Wiſe Being, of ſuch a Preparation for the Saints, as Prieſts of God and Chriſt a Thouſand Years, to be Ʋnited to God All in All: And notwithſtanding this Ignorance, They may be True Churches of Saints; but the nearer the Time Approaches, the Slowneſs of Heart to Know, and Believe theſe Things, will Argue a greater Lukewarmneſs for the Kingdom, Glory, and Coming of Chriſt, and It hath been all along a dark Shade of the Apoſtaſie upon the Churches.
Q. What Spirit are we then to be of, with Relation to the coming of Chriſt in this his Kingdom?
A. Of the Vehement, and even Paſſionate Spirit of the Bride, which ſays, Come; Make haſt my beloved to the Mountain of Spices, Anointed for thy Kingdom with that Precious Oyntment (that Antichriſt now Counterfeits to his Death) as the Great Prince Meſſiah, the Prieſt for ever after the order of Melchiſedec, and thy Saints, as Kings, and Prieſts with Thee in that Great Day of thy Nuptials in thy Kingdom: Rev. 22. 17. Cantic. 8. 14. Exod. 30. 33. Pſal. 110. 4. Rev. 20. 2.
Q. You ſeem to have forgotten this Marriage, ſo great an Emblem of the Thouſand Years Kingdom of Chriſt in Scripture?
A. I Reſerv'd it as the Beſt Wine for the Laſt; For it is indeed moſt often ſo made uſe of in Holy Writing; by Solomon in that moſt Prophetick, Nuptial Song of his, of the Kingdom: by Eſay. c. 62. 5. by Chriſt often; and He makes his Coming to be on purpoſe (foreign) [for] the ſake of the Wedding, and not as we Tranſlate, [from] it, Luc. 12. 36. By the Apoſtle Paul Calling it (as the Kingdom is Call'd) Myſtery, Epheſ. 5. 25. 32. By the Apoſtle John in the Prophecy of the Kingdom juſt Appearing, Rev. 19. 7. c. 21. 2. c. 22. 17. And it Carries Great Argument and Inſtruciton.
Q. What is the Argument?
A. That the Kingdom, which is this Wedding every where in Scripture, is not yet; For the Bridegroom is now Taken from us, as Chriſt Foretold, He would be, Luc 5. 35. Nor can it be at the Kingdom Deliver'd up; For the Second Adam (of which the Firſt Adam's, and Eves Marriage was the Type) who is the Bridegroom, is then the Bridegroom no longer; But He Unites Himſelf with the Bride to the Father All in All: John 17. 21. &c.
Q. What is the Inſtruction?
A. In Three Things. 1. That even the Wiſe Virgins not Bearing this New Wine in their Old Bottles, ſlumber, even as the Fooliſh, though with Oyl in their Veſſels, Grace in their Hearts which the Fooliſh not Having, were ſhut out, Mat. 25. 1. &c. And 2. That we ought to be in Faſting and Sackcloth, as the Children of the Bride-Chamber, all theſe Days of the Bridegrooms being Taken from us, Luc 5. 35. 3. That we ſhould Hearing with an Ear to Hear and Thirſting moſt Affectionately to the Bridegrooms Saying; Behold I come Quickly; Reſound, Even ſo come Lord Jeſus; That He may ſay to us in Grace; Come Then Alſo, and with me Drink the Water of Life Freely; And that we may do Thus; The Grace of the Lord Jeſus be with us All. Amen. Rev. 22. 17. to the End.
FINIS.
End of the text · Thomas Beverley, The Catechism of the Kingdom of our Lord Jesus Christ (1690)