The Doctrine of the Kingdom and Personal Reign of Christ, Tract

The Doctrine of the Kingdom and Personal Reign of Christ · Tract

p. 1THE Doctrine of the Kingdom, &c.

Zech. 14. v. 5.

And the Lord my God ſhall come, and all the Saints with thee: or, as it is in the Greek, with him. v. 9. And the Lord ſhall be King over all the earth; in that day the Lord ſhall be One, and his Name One.

IN the beginning of this Chapter, there is a Prophecy that Jeruſalem, after it is Rebuilt, and the People of the Jews reſtored to it (as is promiſed, c. 1. 16. and c. 8. 3, 4, 5.) ſhall by their enemies be beſieged and taken (v. 1.) Preſently after which Deſolation, the Lord himſelf will come down from Heaven, and deſtroy thoſe Nations (v. 3. and 5.)

Jehovah, of the Lord, whoſe coming is here ſpoken of, is no other then the Lord Chriſt, or, God Man, the ſecond Perſon in the Godhead; who is called The Branch (c. 6. 12. 13.) ſo named, either becauſe he ſprung from the ſtock of Jeſſe, as a Branch doth from the Root of a Tree (which is intimated) Iſa. 11.1.10. Jer. 23.5.) and ſo uſed by our Saviour (Rev. 22 16.) or elſe the Hebrew foreign (here tranſlated Branch) may be rendred, as it is by the Greek Interpreters, foreign i. e. Morning riſe, or Day-ſpring, which very word is uſed by Zechary, in his Prophetick Song, concerning our Saviour (Luke 1.78) with alluſion to which Phraſe, the Apoſtle ſaith, (Heb. 7.14.) It is manifeſt our Lord ſprang Greek foreign) i. e. Aroſe as light out of Judah. To Chriſt, in both theſe capacities (for he is not only The Branch of Righteouſneſs) (Jer. 33.15.) but alſo The Sun of Righteouſneſs, as he is ſtiled (Mal. 4.2.) There is a Throne and ſupreme Dominion promiſed, both in that 6th. of Zechary, and more expreſsly (in Dan. 7.13 14.) Where he is called The Son of Man, which Name (as I think principally with reference to that Prophecy of Daniel) was by our Saviour, all the while he conveſſed upon Earth, moſt commonly uſed: And that we might not doubt but is the ſame Perſon, who ſuffered then, that is ſpoken of to come and to Reign here, mention is made v. 4.) of his deſcent upon Mount Olivet; which was a place, where our Saviour, whilſt he was upon earth did p. 2much converſe: Upon the Mount of Olives, He ſate when he foretold the Deſtruction of Jeruſalem, and his own coming which was to follow, after the Diſperſion of the Jews, was fully accompliſhed (Mark 13.3.) Upon this Mount he began his ſufferings; feeling here that Anguiſh and Grief of Spirit, which made him ſweat drops of blood (Luke 22.39.) From hence, he aſcended up to Heaven, (Acts 1.9.12.) and hither according to the Angels promiſe, is he to come down in the ſame manner (v. 11.) The fulfilling of which Promiſe, and the Glory which ſhall follow upon it, is in this place of Zechary prophecyed of.

Two obſervations are clear in the words.

Firſt, That the Lord Chriſt, will come in Perſon, and take to himſelf the Monarchy, or, Soveraign Dominion over the whole earth.

Secondly, That when the Lord Chriſt comes to reign upon Earth, all his Saints ſhall come with him.

Obſ. 1.The firſt Obſervation is, That the Lord Chriſt ſhall come in Perſon, and take to himſelf the Monarchy, or Soveraign Dominion over the whole Earth. This coming of Chriſt, which is His coming to Reign upon Earth, however it is now decryed, and ſpoken againſt by many, yet (as I ſhall anon prove) it was the firm and conſtant belief, of almoſt all the Primitive Church, for above three hundred years together after our Saviours time; and it is evidently prophecied of, not only in this, but in ſeveral other Scriptures: As

Iſay 9.6.7. opened.Isa 9:6Isa 9:71. Iſay. 9.6.7. The Son, who is there ſaid to be given to us, i. e. to the Jews, The Government likewiſe is ſaid to be laid upon his Shoulder, of which Government there is to be no end, and the exerciſe thereof is to be, in a viſible way of Adminiſtration, upon the Throne of David to order and to eſtabliſh it: Which is in effect to ſay, that the Son there prophecied of, ſhall become a King, and rule his ſubjects in a viſible manner as David did: Unto which Prophecy, the Angel in expreſs words alludes (Luke 1.32.33.) And this was ſo underſtood, as I have explained it, by all thoſe who acknowledg Chriſt; to be the Son of David; or, The King of Iſrael, as our Saviour is called (John 1 49.) And that confeſſion of Nathaniel is owned by our Saviour to be an effect of his Faith (v. 50.) And when our Saviour went up to Jeruſalem, that ſolemn acclamation ſignified no leſs, when the multitude cryed out, Bleſſed is the Kingdom, which cometh in the Name of the Lord (the Kingdom) of our Father David (Mark 11.10.) whereby they plainly intimate, that they did then at that time expect (and the Evangeliſt Luke doth in expreſs words declare ſo much (Luke 19.11.) That the Kingdom of God. (1. The Kingdom which God had promiſed to one of the p. 3Poſterity of David) ſhould appear, or be made manifeſt i. be then ſet up and viſibly adminiſtred in its Glory: which, though, as to the time, it was not ſo ſuddenly to be eſtabliſhed as they expected; yet, as to the thing it ſelf, they were not at all miſtaken, for our Saviour doth there intimate, that he would come again in perſon, and deſtroy his enemies, (Luke 19, 27.) Which is the firſt preparatory work, to the ſetting up of his Kingdom: and afterwards the Evangeliſt John, doth in a viſion ſee the actual completion of this, when upon the ſounding of the ſeventh Trumpet, he heard loud voices in Heaven, ſaying, the Kingdoms of the World are become the Kingdomes of the Lord, and of his Chriſt, and he ſhall Reign for ever and ever (Rev. 11.15.) which place comparing it with Rev. 10.7. ſhowes, that this was nothing elſe, but a finiſhing of that Miſtery of God, which in all the Proceeding Ages, he had declared by his Servants the Prophets: Hence it is, that, after his victorious and final ſubduing of his Enemies, John ſees the Lord Chriſt attired with a Tryumphant Robe, and upon it this Regal Inſcription King of Kings and Lord of Lords (Rev. 19.16.) which is the name that was given to Nebuchadnezzar, the Head of the Firſt Monarchy (Dan. 2.37.) and is afterwards upon a much better Title, given to Chriſt when he hath actually made himſelf the viſible Head of the Fifth and laſt, for which reaſon, it is called a New Name, (Rev. 3.12.)

2. Another place, wherein the Viſible and Perſonal Reign of Chriſt, Iſay. 11.Isa 11is prophecied of, is Iſay 11. from v 1. to v. 10. Where Chriſt is called a Rod out of the ſtemm of Jeſſe, and of him it is ſaid, that, he ſhould bear Rule over the Nations unto whom they ſhould ſeek, or, ſubmit themſelves (according to that in (Gen. 49.10.) Unto him ſhall the obedience of the Nations be) The Graces, wherewith he ſhould be indued for Government are mentioned (v. 2.3.) together with his actual Ruling, Judging, and Governing according to them (v. 4.) where to ſmite the earth with the Sword of his Mouth, is not (as it is commonly underſtood) barely to convince the World by Preaching, but to conquer it by Power, as it is particularly expreſſed (Rev. 19 13 14, 15. Which likewiſe is principally, intended in that excellent Song (Pſ. 45.3.4.5) The Riding, Girding on the Sword, conquering and ſubduing of enemies, there ſpoken of being only the Preparatory work unto the ſetting up of the Kingdom of Chriſt; whereupon it follows v 6.) Thy Throne, O God, is for ever and ever the Scepter of thy Kingdom is a Right Scepter, or a Scepter of Equity. 1. Ruling in Righteouſneſs, which as it was ſpoken of Chriſt ſo it is by the Apoſtle applyed to him, (Heb. 1.8.9.) Suitable to who it is p. 4that Prophecy (Iſ. 2.4.) He ſhall judge among the Nations, and ſhall rebuke many people.

3. Another Prophecy concerning the reign of Chriſt, is Iſa. 35:4.Iſa. 35.4. opened.Isa 35:4 Behold your God ſhall come with vengeance; God with a recompence (i. e. Recompenſing that miſchief which the enemies did his people, by returning the ſame upon them themſelves, as si threatned (Joel 3.4.) and he will ſave you by coming there, that a viſible Appearance of the Lord himſelf in Perſon, is meant, appears from (v. 2.) where it is ſaid, Carmel and Sharon (i. e. All the places of Judea, which of old were famous but at that time ſhall be enriched with an extraordinary fruitfulneſs; as follows in this chapter of Zachary. (v. 10 11.) compared with Iſ. 51.3. and (Ezek. 36.35.36.) They ſhall ſee the Glory of the Lord i. the Lord Chriſt; who is ſo ſtiled (Iſ. 40.5.) and whom to ſee in his Beauty (i. e. when he appears the ſecond time, in the luſtre of his Majeſty, without ſin, i. without the imputation of ſin, which before did cloud and eclipſe his Beauty, to ſee him then) it is reckoned as the ſum and perfect on of that happineſs, which is promiſed unto thoſe who walk uprightly (Iſay 33.17.) Whereupon Sion is earneſtly called upon to behold her God, (Iſa. 40 9.10 11.) For as the Lord Chriſt (according as is there prophecied) came once to ſave his people, by caring and laying down his life for them, as a ſhepherd; ſo ſhall he hereafter come again, and that in the ſame nature, to rule them as a Prince, and to deliver them from their enemies. And then in the Prophets words, how beautiful ſhall be the Feet of thoſe, that can bring ſuch tidings to Sion, as to ſay unto her, Thy God Reigneth, Then ſhall the Watchmen lift up the voice and ſing, for joy of ſo glorious a ſpectacle, for this ſhall not be an obſcure and hidden thing, but eye ſhall ſee to eye when God brings back Sion (Iſay 52.7, 8.) That Phraſe of ſeeing Eye to Eye, is very remarkable; it being uſed but once before, and that (in Numb. 14 14) concerning Gods manifeſting of his glory to the Iſraelites, in a cloud and fire, that reſted upon the Tabernacle, and the beholding of this, is called a ſeeing of God Eye to Eye, foreign(for ſo it ſhould be rendred and not Face to Face) i. plainly, without any thing interpoſed to hinder the Viſion. But theſe beamings forth of Divine glory, ſhall be much more conſpicuous and diſcernible hereafter in the humane Nature of Chriſt, and equally expoſed to the view of beholders. For the very ſame perſon, whom in the days of his Humilation, and Abaſement, in bearing the ſins of Mankind, Men did abhorr, him hereafter Kings ſhall ſee, and ariſe (in token of reverence) and worſhip (Iſa. 49.7.] And as many formerly were aſtonied at p. 5his Viſage, ſo then, in ſign of their Awe and ſubmiſſion, They ſhall ſhut their Mouths at him (Iſay 52.13, 14, 15.) Of which reverence and ſubmiſſion, to be paid by all, unto the Soveraignty of Chriſt, when he comes to Reign, the Pſalmiſt likewiſe prophecies, (Pſ. 72.15.17.)

4. This is gathered alſo, from Iſay 62 11.Iſay 62.11. opened.Isa 62:11 Where God calleth upon his Miniſters from the vtmoſt ends of the Earth, to proclaim unto Sion, Behold, thy ſalvation (or rather thy Saviour, or thy Jeſus) cometh, behold his reward is with him: which laſt words are uſed by our Saviour himſelf, when he foretells the ſuddenneſs of his ſecond coming (Rev. 22.12.) Which though it be indeed to deſtroy his Enemies,foreign, yet the principal end is to ſave and to deliver his people, by reigning with, and among them: Of which time Obadiah ſpeaks (v. 21.) Saviours (i. the ſupream and moſt excellent Saviour, who is alſo called Wiſdoms, (Prov. 9.1) as being moſt wiſe) ſhall come upon Mount Sion, to judge the Mount of Eſau, (i. e. To puniſh all the enemies of his People, who, with reference to the enmity of Eſau againſt Jacob, are frequently called Edomites (as Iſa. 34, 5, 6, 8, and 63.1, 4, &c. and (i. after that Judgement executed upon thoſe Enemies) the Kingdom (i. the ſupream Dominion and Soveraignty, of which Obadiah here prophecies) ſhall be the Lords.

Laſtly. All thoſe places, wherein mention is made of Gods raiſing up David, in the latter days; to be King among and over his people, cannot be meant of any elſe, then of the Lord Chriſt, who, according to the Fleſh, was of the poſterity and race of David; and who in order to the fulfilling of all thoſe Scriptures, and for the ſolace of his faithful ſubjects, as well as terror of his Enemies; muſt hereafter Reign in as Viſible and apparent a manner, as ever David did: Thus God by Ezekiel, ſpeaks expreſly, I will ſave my flock, and I will ſet up one Shepherd, over them, and he ſhall ſeed them, even my Servant David, he ſhall feed them, and he ſhall be their Shepherd, and I the Lord will be their God, and my ſervant David, a prince among them, Ezek. 34.23, 24.) ſo cap. 37.24.25. David my Servant ſhall be King over them, and they ſhall all have one Shepherd, and they ſhall dwell in the Land that I have given unto Jacob, and my Servant David, ſhall be their Prince for ever. Of him, and his perſonal Reign upon Earth, it is that God ſpeaks by Jeremy, I will raiſe, up unto David a righ eous Branch, and a King ſhall reign (i. e.foreign He as a King ſhall reign) and ſhall proſper (or, ſhall deal wiſely, as the Word is Tranſlated, in a Prophecy of the ſame Perſon, and to the ſame purpoſe (Iſay 52.13.) And ſhall execute Judgement and righteouſneſs in the Earth, in his days Judah ſhall he ſaved, and Iſrael ſhall dwell ſafely, and this is his Name, whereby they ſhall call him Jehovah our righteouſneſs. p. 6(Jer. 23.4.5, 6.) And then as he ſpeaks in another place, they ſhall ſerve the Lord their God, and David their King, (Jer. 30 9.) Of which time alſo the Prophet Hoſea ſpeaks in that excellent and clear Prophecy (Hoſ. 3.4, 5) All which places, are ſo full and plain for the Perſonal Reſidence and Reign of our Lord Chriſt upon Earth, that without great violence and wreſtling they cannot poſſibly be otherwiſe underſtood.

That all theſe Prophecies of Scripture, with many more of the ſame Nature and Tendency, muſt be literally interpreted, as really and plainly meaning the things they ſpeak of, beſides the evidence of the words themſelves, which have nothing in them of Darkneſs or Ambiquity, there are theſe reaſons which may ſerve farther to evince it.

Reaſon 1.Firſt, Becauſe God is very exact and careful in the fulfilling of his Promiſes, for this end they were written, that they might be everlaſting records of Gods goodneſs, which his people might always plead in Prayer with him, and wait in Hope for their full accompliſhment (Jer. 30 2, 3.) And for this end we are commanded to read them, becauſe none of thoſe things ſhall ſail of being effectually performed, which are prophecied of, (Iſa. 34.16. And our Saviour hath given ſuch a Teſtimony to this purpoſe, as nothing can be more expreſs. Heaven and Earth, ſaith he, ſhall paſs away, before one jot or title of the Law. (i, Of the writings of Moſes and the Prophets, whether we conſider their precepts, or their Predictions) ſhall fail, till all things be done (i. Till every thing be exactly fulfilled which they have written) for Gods Truth and Faithfulneſs (which he magnifies above all his Name, as the moſt glorious of his attributes Pſal. 138 2.) doth engage him to the performance of the leaſt and moſt minate circumſtance, which can from his word be rightly gathered as a diſcovery of his future intentions: but if all their places, with many more that may be quoted, concerning the Perſonal Reign of Chriſt upon earth, before the laſt and Univerſal Judgement, may be eluded by Miſtical Interpretations a very great and conſiderate portion of Scripture Prophecy, will be utterly loſt and made uſeleſs; nay ſeem to be written to no other purpoſe, but to beget in true Believers vain hopes, which far be it from any ſo much as to imagine, ſince God, as he doth not Tempt, (James 1.14.15.) ſo neither will he Deceive any, but rather ruine this admirble frame of the Univerſe, then not employ his whole power to effect, and that to the uttermoſt, what ever any of his ſervants, in his Name and by his Spirit have foretold.

p. 7Secondly, Another Reaſon may be taken from the litteral, fulfilingReaſon 2. already of other Prophecies; which were much difficult in the accompliſhing, and ſome of them not tending ſo viſibly to illuſtrate the glory of God and of his Chriſt, as this I am now inſiſting upon: among theſe I ſhall mention only two, which, in their ſeveral kinds are truly admirable.

1. Concerning the Birth and ſufferings of Chriſt.

2. Concerning the Riſe and Reign of Anti-Chriſt.

1. The firſt remarkable Prophecy which hath been literally fulfilled, is that concerning the Birth and ſufferings of Chriſt: that the eternal So of God ſhould become a mortal Man; that He who made the World ſhould ſubject himſelf to the penury and want of a Calamitous life, and after that, ſo far empty himſelf of his Native glory,foreign. Phil. 2.Phil 2 as to dye an accurſed death; this contains in it ſo many wonders, that before it was done, the Prophet complains very few did believe the report of it; and yet not a ſyllable which concerned our Saviours Humiliation and inglorious eſtate, Iſ. 53.1.Isa 53:1as Man, but was by him fully accompliſhed; for which exactneſs and care there is the reaſon given, both by our Saviour and the Evangeliſt. All theſe things were done that the Scriptures of the Prophets might be fulfilled (Mat. 29.54.56.) And it is very obſervable, that when our Saviour was nailed to the Croſs, being then even in the Agony and pangs of Death, yet that nothing might be omitted, which with the leaſt poſſibility or plea could be urged as a part of his ſufferings; and calling then to mind that he had not yet drank the Vinegar and Gall, which the Pſalmiſt mentions (Pſal 69.21.) He preſently cryed out, I thirſt; and having received that bitter potion from one of the ſoldiers, he ſaid, foreign It is finiſhed, i. All things which the Scriptures have foretold concerning, not only my Death, but all the manner and circumſtances of my dying, they are now to a Title accompliſhed; and then in token of thankfulneſs, that his Father had heard and ſtrengthned him hitherto, for this difficult, and ſeeming leſs noble,John 19.28.30. Heb. 5.7John 19:28John 19:30Heb 5:7 part of his work, He bowed his head, and contentedly gave up the Ghoſt, from which exactneſs it is eaſie to gather, that the ſame truth and faithfulneſs which our Lord manifeſted in coming into, and going out of the World, he doth intend to ſhow by haſtening this return, and in a litteral fulfilling of thoſe promiſes, which concern his Kingdome and Exaltation: and for any to read them by a limited and reſtrained ſenſe, it is neither to deale faithfully with the Scripture (of which every Jota and Title muſt be fulfilled) nor honorably with our Lord Chriſt; who certainly hath merited ſo much by the punctualneſs, as well as the p. 8greatneſs of his ſufferings, that his inheritance of ruling all Nations, ſhould not be abridged or curtailed: ſince he did not, when he ſuffered, mince the matter, nor eaſe himſelf by a diſtinction, but did Totum ſeſum exsipere, Take the whole Chap, without ſhedding a drop, or abating the rigour of the ſmalleſt circumſtance, which did but ſeem to reflect upon him, why ſhould we then imagine but thoſe many promiſes, concerning his actual Reign and ſoveraignty over the world, will be made good in the moſt clear and comprehenſive Latitude of Scripture language: eſpecially ſince beſide the truth and faithfulneſs of God which doth engage him to perform it, this laſt doth in a more eminent and ſignal manner advance the honour of our Saviour then the former; which the Father who loves the Son, and hath given all th ngs into his hands, will not at his requeſt deny him. Pſal. 2.8.9.

2. Another Prophecy, the fulfiling of which is an Argument that Chriſt will come and reign upon earth, in the ſame viſible manner as is prophecied of him, is that concerning the riſe and reign of Anti-Chriſt, that Chriſtian Religion, which is ſo directly contrary to mens natural appetites, and likewiſe met with ſuch fierce oppoſiition from enraged and cruel men, ſhould notwithſtanding all this prevaile over the world, had in it Miracle and ſtrangeneſs enough; but, after this Religion was planted, and almoſt an univerſal obedience was paid unto it, that a company of Impoſtors (as they are called,foreign 2 John v 7.) ſhould riſe up and make uſe of this very Religion, to deſtroy it's ſelf, and wreſt it's Doctrine quite contrary to it's true intent and meaning, that any ſhould be ſo impiouſly daring, as to perſwade the world (which Chriſt came to enlighten, John 12.35.36. that to be Ignorant and Blind, i. e. To be willing to be deceived and ſeduced, was the next way to be Chriſts Diſciples, and that they were moſt likely to ſerve God and to obey his commands beſt, who ſtudyed his word leaſt; this is too prodigious and amazing an Impiety, that one might have ſaid of it in former ages, what the Apoſtle ſpeaks concerning the Revelation of the Goſpel, 1 Tim. 4. foreign 2 Theſ. 2. Rev. 13.1 Tim 42 Thess 2Rev 13It could never enter into the heart of man to conceive it, but yet ſuch groſs deluſions were exactly foretold (2 Theſ. 2.1.10. 1. Tim. 4.1.2.3.4. 2 Pet, 2. Revel. 13. And we have lived to ſee them, in their moſt amazing and ſtupendious particulars, literally accompliſhed, ſince then, that Doctrine is taught concerning the forbidding of Marriage, and the abſtaining from Meats, which the Spirit of God hath already called the Doctrine of Divils: ſince there is a lawleſs man who now actually ſits in the Temple (or Church of God) challenging to himſelf Divine power and honour: ſince that Beaſt who kills all that p. 9will not worſhip his Image, and receive his mark, (i. e. Who will not teſtifie their Communion with him, by ſome viſible and outward Act of Conformity,) is not only Raſen long ſince, but reigning in Rome, Rev. 17.Rev 17the Citty with ſeven Hills, which is adorned with Gold and pretious ſtones, and makes all the Nations of the World drunk with the wine of her Fornication, i. e. Which hath a ſpecious glittering, and Pompous Religion, whereby ſhe doth bewitch the Credulous World, and makes his poyſonous pills of Idolatry and Will-worſhip ſecurely ſwallowed. In a word, ſince Anti-Chriſt is come, in his full proportion; and according to thoſe Lineaments wherein he was before deceived? why then ſhould we doubt, but our Lord Chriſt will alſo come to Reign, in the very ſame manner as is prophecied concerning him, can we think that God will be more exact in fulfiling the Prophecies, which concern the advancement of his Enemy, then in accompliſhing thoſe which make for the Ezaltation and Honour of his Son? ſhall the Kingdome of Anti-Chriſt for thus many hundred of Years, be an univerſal extent, that the Scriptures about him might be fulfiled; and ſhall not the kingdome of Chriſt, in order to the accompliſhment of the ſame Scriptures, be much more large and comprehenſive? I cannot ſee the leaſt pretence of ſolid Reaſon, why we ſhould ſo much as once doubt of it; for the ſame Spirit of Truth, who ſaid, Anti-Chriſt ſhould come, hath foretold likewiſe, that he ſhould be deſtroyed; whom Chriſt ſhall aboliſh by the brightneſs of his appearance. foreign John 7.John 7i. e. by the ſetting up of his kingdome (as they are joyned 2 Tim. 5.1.) And in the ruine of that great Impoſtour, erect unto himſelf upon Earth a durable Throne of Glory, then will he put an end to all thoſe Cheats and Diveliſh Deluſions, whereby the face of Chriſtianity hath hitherto been disfi ured, and according as Zechary here prophecies, make the Name of the Lord, [i. e. his Worſhip] one as the Lord himſelf is [in his Nature] One which happineſs in this degenerate and forlorn poſture of things, we cannot hope for untill that kingdome come, which we (for the moſt part ignorantly) but daily pray for; and our Lord from Heaven, be put in full poſſeſſion upon Earth of his promiſed and dearely purchaſed Inheritance:Heb. 12.2.3.Heb 12:2Heb 12:3 in contemplation and foreſight of which he couragiouſly bore the contradiction of ſinners againſt himſelf, induring the Croſs, deſpiſeing the ſhame, and is now ſate down at the right hand of the throne of God, Heb. 10.13.Heb 10:13and as the ſame Authour ſaith in another place exſpect, or, watch till the time cometh, that his Enemies be made the footſtool of his feet.

Thirdly, Our Saviour himſelf never denyed,Reaſon third. that he both was and would be a King in that glorious and viſible manner, which is prophecied p. 10of — for though, while he was upon Earth, the Lord Chriſt acted in a way ſuitable to that form of a ſervant, which he then took upon him (and therefore his kingdome and patience are joyned together, Rev. 1.9) Yet when he was urged by the Phariſees, he told them that he was the Son of God, and that they ſhould ſee him ſitting on the right hand of power (Mat. 26.64.) And before Pilate he confeſſed he was a King, which he calls a witneſſing to the Truth [John 18.37.] and the Apoſtle Paul ſtiles it a good confeſſion [1 Tim. 6.13.14.] and though our Saviour then ſaid to Pilate, that, his kingdome was not of this world, ſo as to be advanced by worldly acts, and to be ſet up by the fighting of his followers, [v 36.] Yet he did not deny that he was to have a viſible kingdome in the world; but on the contrary doth clearly intiemate it, both there, and in ſeveral other places: As,

1. When Peter in the name of the reſt of the Diſciples, doth ask our Saviour what reward they ſhould have for leaving all, and following him, our Saviour replyes,Mat. 19 28. openedMatt 19:28 that, beſides an hundred fold recompence in this life, given as an earneſt of ſomthing better, they ſhould be fully recompenced in the regeneration i. e. As the Syriacke tranſlates it, in the new world, or,foreign in the world to come, as it is called [Heb. 2.5.] This is the new Heaven, and new Earth, which Iſay prophecies of [Iſa 65.17.] and which ſaith the Apoſtle Peter, we exſpect according to his promiſe [2 Pet. 3.13.] and is the ſame time, with that of the ſounding of the ſeventh Trumpet [Rev. 11] for then the kingdomes of this world, are to become the kingdomes of the Lord and of his Chriſt, [v. 15.] and then he will give a reward unto his ſervants the Prophets, and to his Saints, and to them that fear him both ſmall and great [v. 18.] this is called (Acts. 3.) The times of refreſhing, (v, 19.) and the time of reſtitution of all things (v. 21.) i. That time wherein the ſtate of the World ſhall be renewed and altered, and that perfection and beauty put upon it, wherewith it was endued at the firſt Creation, as is evidently prophecied (Iſa. 11.6.7.8.9. and 51.3. add 65.25. with Ezeck. 36.34.35.) And this is the time in which our Saviour promiſeth; that all his followers ſhall have a rich and ample requital for all their temporal hardſhip and loſſes; which time is not the final judgement (for none of the forementioned places do ſpeak of that) but the time of our Saviours Reign in which he ſaith that his Diſciples ſhall ſhare with him, both there and again (Luke 22.29 30. and not only they unto whom that anſwer was made, but all the faithful, 2 Tim 2.11.12.) and all who overcome i. e. who have the words of Chriſt, and hold them faſt unto the end, even they have a promiſe of the ſame royalty, which the Lord Chriſt hath received from his Father, and p. 11that is To have power over the Nations, and to rule them with a rod of Iron, [Rev. 2.26.27] Which is celebrated in that Tryumphant Song of the Church, thou haſt made us unto our God, Kings and Pri ſts, and we ſhall reign upon earth, [Rev. 5.10]

2. Our Saviour compares himſelf; upon his withdrawing from earth,Luk. 19.12. opened.Luke 19:12 unto ſuch a Prince, who goes a far Journey, to receive a Kingdom, and then returns in perſon to mannage it (Luke 19 12.) Which compariſon is very obſervable, becauſe is was uſed and ſpoken by our Sav our, at ſuch a time, when his hearers thought that the Kingdom of God, (which from the Prophets they had received ſuch clear diſcoveries of) was juſt then upon the point of Appearing (v. 11.) And though by mentioning the delay that would be interpoſed, our Saviour doth check the impatience and eager haſt of their deſires, yet doth he ſufficiently manifeſt, that, at the time appointed, he would come, and in perſon deſtroy all his Enemies (v 27) as we find he actually is ſeen to do (Rev. 19.11.21.) Which is the direct purport of all thoſe Prophecies that I have mentioned.

3. When the Apoſtles,Act. 1 6. opened.Acts 1:6 who were now in a great meaſure enlightned [for by our Saviours breathing upon them, they had received the Holy Ghoſt [Joh. 20.22.] and their mind was opened to underſtand the Scriptures (Luke 24.45) Yet then they asked our Saviour, whether he would at that time reſto e the Kingdom unto Iſrael: (Acts 1.6) where, by Kingdom is meant that Dominion and Soveraignty promiſed to the Iſraelites, (in Deut. 33.29. Iſa. 60, 10, 11, 12. Micah 4, 6, 7, 8.) At which time the Lord Chriſt himſelf ſhall be at the Head of his Returning Iſraelites; (Iſa. 52.12. c. 35.8. according to the Hebrews; Hoſ 1.11. Mic. 2.12, 13.) And our Saviour in his Anſwer, doth not rebuke them for expecting ſuch a Kingd m, (for the Scriptures which foretell it are clear, and muſt be fulfilled) but only he proves the curioſity, in that they required after Gods Arcana, and deſired to know thoſe Times and Seaſons, (i. the particular time of ſetting up that promiſed Kingdom) which as yet were not revealed, but reſerved by the Father, in his own Power, It is for the ſame Reaſon, that the two Sons of Zebedee, (Mat. 20.22. are checked, who did believe that Chriſt, was to be a King, nor are they blamed for that, but they diſcovered a prepoſterous ambition, in deſiring to be advanced above their Brethren, and utterly miſtook both the time and manner of ſetting up that Kingdom and therefore our Saviour (to take them off from their thought, which then poſſeſſed them, of preſent greatneſs) mentions his ſufferings, as the way whereby he (and conſequently all his Followers) were to enter into Glory. So Luke 24 20 21. p. 12When the two Dsſciples were diſconſolate for the death of Chriſt, bemoaning themſelves as if now all their hopes were loſt, for we, ſay they, truſted that it had been he, who ſhould have redeemed Iſrael: 1. Who ſhould have aſſerted our Nation into that liberty and freedom, which the Prophets ſpeak of, as the effect of the Sons being given to them, (Iſ. 9.4. Jer, 30.8, 9, 10.) &c. Our Saviour, in his reply, doth grant their ſuppoſal, but reproves them ſharply, for not being better acquainted with the Scriptures, out of which they might have learn't. That Chriſt ought to have ſuffered all thoſe things, and then to enter into his Glory, where by his Glory, is meant his Kingdom, as is plain (Mark 10 37. compared with Mat. 20 21.) In the ſame manner, after his Reſurrection, our Saviour doth blame his Apoſtles, in that forementioned demand of theirs, not for their expectation, but for their haſt, and therefore he bids them (v. .) prepare for ſuffering, and witneſſing, as their next immediate work, His Kingdom being to be prolonged, as to the ſetting of it up, till the number of his witneſſes was compleated (Rev. 6.11.) And then there ſhould be no longer time, (Rev. 10 6.) i. No more delay: but he would preſently come,foreign to reward his Servants, and to deſtroy them which deſtroy the earth, (Rev. 11.15.18.)

4. In the Revelation, which our Saviour ſaith, (cap. 1.1.) That he had received from the Father to this end, that he might ſhow unto his Servants, what things were to come to paſs hereafter, there we have this Reign fully manifeſted and the time of it, duration for a Thouſand years, expreſly mentioned (Rev. 20.4.6.) So that now there can rationally be no more ſcruple about it, becauſe the words of that book are declared to be the true and faithful ſayings of God; [Rev. 19 9] and they are pronounced Bleſſed who read and hear the words of the Prophecy, and keep the things that are written therein, i. Who live up to a full belief, and expectation of them: But if ſuch a reign and Kingdom, as is there ſpoken of, ſhall never be, how can thoſe ſayings be true? or, if they are to have another interpretation put upon them, then the words themſelves do naturally and neceſſarily import, how are they Faithful? So that I conclude this third reaſon with this, that our Saviour was ſo far from denying his perſonal reign and viſible Kingdom upon Earth, that he doth clearly own and aſſert it.

4th. Reaſ.Fourthly. Another reaſon, why the Prophecies of Scripture, concerning the reign of Chriſt, are literally to be underſtood, is this, becauſe this way of putting myſtical and ſpiritual meanings, upon plain and poſitive texts, is very unſafe and dangerous; many Hereſies, were of old introduced, and ſtill are fomented by it, I believe it was upon p. 13this very prtence that ſome in the Church of Corinth, did deny the reſurrection of the dead, and others as Hymaeneus and Philetas did affirme,1 Cor. 15 12. 2 Tim. 2.17.18.1 Cor 15:122 Tim 2:172 Tim 2:18 it was paſt already, and indeed what truth can be ſo clearly revealed, which may not by taking the words in a figurative ſence, be altogether eluded! farre be it therefore from us, to limit the holy One of Iſrael, or to ſeek how we may darken his counſail by our words, (which if in any reſpect they contradict his muſt needs be) without knowledge, ſince it hath pleaſed God to promiſe, that his Chriſt, ſhall reign with his Saints upon earth, let us not by unbeleif, [for I cannot yet ſee from what other root ſuch denyal can proceed] caſt off the mercy: but rather labour to receive the truths of God, according to his own word, in the utmoſt extent, and moſt comprehenſive meaning of it, and not according to what ſeems poſſible in our own narrow conceptions.

Fiftly, This reign of Chriſt in perſon ſerves to make up and to compleatReaſon 5. the great Myſtery of the Goſpel; which conſiſts, not only in having God our Saviour, but the ſame God, in the ſame humane Nature, likewiſe our King; and this was that Miſtery, which God revealed to the Prophets (Rev. 10.7.) and remained to be fulfiled under the ſeventh Trumpet (as I have already obſerved from Revel. 11.15.) therefore when our Saviour was taken up into Heaven, the Angels comforted his amazed and ſorrowful Diſciples with this, that, the ſame Jeſus ſhould return as he went (i. in the ſame viſible and apparent manner) as he went away (Acts 1.11.) which alſo the Apoſtle Peter teſtifies (c. 3.19. 20, 21.) when the times of refreſhing (i. the time of calling the Jews, which will be a time ſo glorious that it will be as life from the dead, (Rom. 11.15.) ſhall come from the preſence of the Lord; whom the heaven muſt receive until that time, which he then calls the time of the rectitution of all things, which God hath ſpoken of by the mouth of his holy Prodhets: to imagine, that, the eternal Son of God took a Body and Fleſh, upon him, merrily contemned and crucified, and that he will not bring the ſame body to receive it's promiſed glory, (Iſa. 52.13.15.) this is neither ſit for the Miſtery of God, nor the admirable contriveance ond diſcovery of his Grace in the Goſpel. For he muſt reign, 1 Cor. 1.24.28.1 Cor 1:241 Cor 1:28ſaith our Apoſtle, till he hath put all his Enemies under his feet; and till that be done (which as the ſame Apoſtle o…er (Heb. 3.8.) we ſee not as yet accompliſhed) the end ſhall …othe i. the end of the World, and the final judgement. This …e,Rom. 8.19.23.Rom 8:19Rom 8:23 not only the Saints and the whole creation long for, as hoping …en to be delivered from the bondage of corruption, (becauſe the ca… ſhall be taken away Zech. 14.11.) but likewiſe ous Saviour ſaid, in Heaven to exſpect it (Heb. 10.13.) that ſo he p. 14may be put into actual poſſeſſion of his ſoveraignty, promiſed, (Pſal. 2.) and have all his Enemies become his footſtool (Pſal. 110.) After the period of which reign, the humane Nature of Chriſt it ſelf ſhall be brought into a ſtate of inferiority and ſubjection unto the Father, that God may be all in all (1 Cor. 15, 28.

Reaſon 6.Laſtly, This was the general and fixed beleif of all the holy men, both before and ſince our Saviours coming, until the time of the Apoſtacy under Anti-Chriſt: what the expectation of the Prophets was, ſufficiently appears from the concent and harmony of their predictions, upon which the Prophet Zachary (for at that time it is ſaid that he prophecied Luk 1.67.) doth make a breif and plain comment (Luke 1.68.75.) where he ſaith that now in ſending of Chriſt, God had done what he had promiſed by the mouth of his holy Prophets, which have been ſince the world began, that we (i. we Jewes, for of them he ſpeaks eſpecially, as alſo doe the Prophets) ſhould be ſaved from our Enemies, and from the hands of all that hate us; with more words concerning the Peace: Plenty and Righteouſneſs, which was to be in the time of Chraſt; as is more fully prophecied of [Pſal. 72. Is. 11. Jer. 30. Ezeck. 34 and 37. &c.] which time having never yet been in the world, it is infallibly certain that it will be, and ought to be expected: what was the Faith and Hope of the Apoſtles, I have already mentioned out of their writings, and agreeably to what they ſay in expreſs words, was the beleif of almoſt almoſt all the Primitive Chriſtians for above three hundred years after our Saviour. Thus papias [whom Euſebius in one part of of his Hiſtory, calls a learned and eloquent man, and who ſaith of himſelf that he was an hearer of John the Evangeliſt] writes poſitively that, After the firſt reſurrection, the kingdome of Chriſt ſhall endure upon earth a thouſand years, ſo Juſtin Martyr, in that excellent and [by reaſon of the writings of our learned and judicious Mr. Meed] well known dialogue with Trypho the Jew, as many ſaith he, as an Orthadox, [ſo far was the Church then from judging it an Hereſy] do expect a Reſurrection of the hody, which is called the firſt reſurrection, and that the Saints thus raiſed, ſhall live a thouſand years in Jeruſalem, then repaired and beautified: to the ſame purpoſe Irenaeus who wrote about fifty pears after Juſtin Martyr and Lactantius aſſerts poſitively that at the end of the 6000th year of the world, righteouſneſs ſhall reign a 1000 years, then ſhall Chriſt obtaine the government of the whole earth, and there ſhall be, ha…, which the heathen Poets only dreamed of, a golden age: Tertullian doth not only aſſert, but thus argues the caſe in his diſcourſe againſt Marcion; did alſo confeſs there is a kingdom promiſed to us upon canth, but before heaven, but in another ſtate, namely after p. 15the reſurrection for a 1000 years in Jeruſalem, a city of divine workmanſhip let down from heaven; which alſo the Apoſtle calls our mother that is above, which alſo the Appoſtle calls, our Mother that is above, and when he affirms that our foreign or, Burgeſs-ſhip, is in Heaven, he doth undoubtedly make it have relation to ſome Heavenly City. This alſo Ezekiel knew, and the Apoſtle Iohn ſaw, and it was verified lately in the Eaſtern expedition; for it is evident that Heathens alſo being witneſſes that in Judea; for 40 days together, every Morning, a City did hang down from Heaven, which, as the day grew bright, did vaniſh away with its whole ſtructure; this we ſay, is provided to receive the Saints at the Reſurrection, and to cheriſh them with plenty of all ſpiritual good things, for a recompence of what in this World we have either deſpiſed or loſt, For it is juſt and worthy of God, that his Servants ſhould reign there, where they have been afflicted for his Name, This is the account of the Heavenly Kingdom, after a thouſand years of which (within which time is included the reſurrection of the Saints, according to the merits of thoſe, who are to rise, ſome ſooner and ſome later) then ſhall be the deſtruction of the World; and when the judgement of burning is finiſhed, we ſhall be changed in a moment into an Angelical ſubſtance, and ſhalt be tranſlated into an Heavenly Kingdom, Thus far Tertulliun, with whoſe words, as containing the ſum of what all the Antients have ſaid, I ſhall conclude my Reaſons for proof of the firſt obſervation.

Before I proceed to the ſecond Obſervation, I will a little inquire, what might be the Reaſon, that a Doctrine ſo plain and evident in Scripture, and ſo fully aſſented to and believed on, in the eldeſt and pureſt times of the Church, came afterwards to be ſo much ſpoken againſt and decryed; in ſatiſfaction and anſwer to which Query, though much might be ſaid, yet I ſhall content my ſelf with theſe few things.

1. One Reaſon might be, from that care which in the primitive times, many good men had to avoid any partaking with the error of Cerinthus, and other groſs and ſenſual Hereticks, who taught that the thouſand years Reign of the Saints on earth, ſhould be ſpent in all manner of ſenſual delight and carnal pleaſures: Which opinion, being ſo monſtrous in it ſrlf; ſo contrary to the purity of the Goſpvl, and to the very end of our Saviours coming; which was to bring in true Righteouſneſs and Holineſs (Luke 1.75.) Many zealous and well meaning men thought they could never ſufficiently ſhow their Abhorrence of ſuch an impious conceit; and therefore, as it is uſual in the heat of oppoſition, they rather choſe to deny even the truth it ſelf, then to imbrace it, as it was clogged and ſullyed with ſuch impure and vitious mixtures: For Dyoniſius, the moſt learned of all thoſe, who in elder days did oppoſe this p. 16Doctrine proceeded in his heat and earneſtneſs, as poſitively to deny that the Revelation of John, was written by the Evangeliſt although the Author himſelf doth expreſly affirm it (Rev. 1.1.2.) and others after him did deny the whole Book to be Canonical and inſpired Scripture whereby they endeavoured to rob the Church of as divine and holy a writing, and of as much tendency, to ſupport the Saints under their ſufferings that both Heatheniſt and Antichriſtian men were to bring upon them, as any in the whole Book of God whatever: Unto ſuch deſperate and fearful ſhifts were they heretofore driven, who denyed the Viſible Kingdom of Chriſt upon Earth, and therein wholy eluded the perſpicuity and evidence of that admirable and ſoul refreſhing Prophecy.

2. Another cauſe of the oppoſition made againſt this Doctrine, might be the reputation which the learned Hierome gained, who being a man very expert or indeed, rather, excellent, in his Interpretation of Scripture, did by reaſon of that prepoſſeſſion and prejudice, which the errors of ſome had occaſioned, ſet himſelf with a great deal of vehemence to cenſure this opinion and his authority did eaſily prevail upon the careleſſneſs and credulity of others, who were content to take his word without ever making any farther enquiry into the truth themſelves: Yet even that learned Author himſelf, in his comment, upon the 37th of Ezekiel, is forced to acknowledge that that prophecy was not yet fulfilled, and he confeſſeth that not only rhe Jews, but likewiſe many Chriſtian writers, as Victorinus, Severus, Tertullian, Lactantius; who wrote in Latine, and Iraeneus, Apollinaris, Juſtin Martyr who wrote in Greek, together with many others even in his time, did all expect that that prophecy was to be fulfilled in the thouſand years Reign, of which upon that Chapter Hierome ſpeaks very favourably, and ſays it was an opinion not to be reproved: Yet he continuing to write againſt it; and the Ages following having the countenance of ſo learned a man, embraced haſtily thoſe miſtical expoſitions he gave, without any further examining them.

3. Another Reaſon, why the Scriptures concerning the Kingdom of Chriſt were ſo litle underſtood in the former ages of the Church, might be the uſurpation and ſetting up the Viſible Kingdom and temporall Monarchy of Antichriſt, who, as ſoon as ever he was advanced into and ſecured in his Throne, did preſently apply to himſelf and to his Church, all thoſe Prophecies, which any way concerned the temporal Dominion and Glory of Chriſt and his people: When Conſtantine the firſt Chriſtian Emperour, had abſolutely defeated all the force and power p. 17of the Heathen Magiſtrates, and made a publick Edict to deſtroy the worſhiy of all Falſe Gods, and their Temples, then, as many underſtand it was fulfilled that joyful acclamation, now is the Salvation, Rev. 12.10.Rev 12:10and the Power, and the Kingdome of our God, and the Authority of his Chriſt; and in part it might truly be ſaid to have been ſo, for wherever the true Religon is ſet up, and the profeſſors of it encouraged, there indeed God reigns, as he did in Judea in the time of David; and Euſebius making mention of the glorious Churches that were then founded, the great revenues that were ſetled the ſingular honour that was given to the Biſhops and Miniſters of the Goſpel by Conſtantine, we did, ſaith he, in this ſee an Embleme of the Reign of Christ: but this peace and ſecurity purchaſed by Conſtantine degenerated preſently into a love of eaſe aand worldly proſperity, which made the Chriſtians generally careleſs of looking after a better ſtate, to be injoyed in the firſt reſurrection; which ſloath and remiſneis of theirs gave advantage to the Biſhop of Rome, to wreſt the Dominion out of the Emperours hands, and by degrees to challenge unto himſelf the exerciſe of their Royalty; he boaſting himſelf to be the Vicar of Chriſt, and the perſon appointed to bear rule in his ſtead; the greatneſs of whoſe Dominion all records bear witneſs to, that it did fully anſwer the extent of that Prophecy, wherein it is ſaid, that the World wondered after the Beaſt, Rev. 13.3.4.Rev 13:3Rev 13:4and all the Inhabitants of the earth, except a few whoſe names were written in the book of life, did worſhip him, during whoſe Univerſal Reign and Tyranny (for I am content to allow ſuch an Univerſality to the Beaſt of Rome) it is no wonder if the true kingdome of Chriſt was not ſo much as thought of; as when Theives have taken poſſeſſion and by force keep the houſe it is no wonder if the Friends and Neighbors forbear to put in any claim for the right Heir.

Laſtly, When the Anti-chriſtian yoke was, by the gracious working of the power and mercy of God in very weak and contemptible inſtruments, thrown off in many Countries and ſcripture light (which before was forcibly deteined and impriſoned in darkneſs) began to recover its luſter, then amongſt the Primitive truths, this doctrine of the kingdome of Chriſt did in many places revive, and was by ſeveral learned men at the very firſt reformation aſſerted: but by the ſeditious attempts of ſome miſtaken men, and the horrid practiſes of thoſe in Munſter, this opinion became generally Nauſeous to the moſt ſober and learned of our antient Proteſtant writers, and particularly to the judicious and truly worthy Mr. Calvin, whoſe deſerved eſteem in the Church of Chriſt, hath prevailed to keep this great Scripture p. 18truth from being ſo much as inquired into; but with due ſubmiſſion and reverence to the memory of ſo many famous men, I do conceive that in this particular they were ſwayed too much by their prejudices, and notwithſtanding their authority, we ought to make for our ſelves a more ſevere and impartial enquiry, for every truth is of a divine original; and ought no more to be denyed, then the Scriptures from whence it is taken, ſuppreſſed, becauſe unlearned and unſtable men do wreſt it both to their own and to others deſtruction. It was indeed a great Error, to ſay no more, of thoſe miſtaken (though I hope, as to many of them, well meaning men, who thought themſelves cal; ed to fight up Chriſt into his Throne; for his Kingdome is yet in Patience (Rev 1.9.) and will not be fully (over all the world) in power, till he himſelf doth come from Heaven to eſtabliſh it; for he is then to aboliſh every Authority and Dominion beſides his own (1 Cor. 15.24.) That ſtone which Nebuchadnezer ſaw in his Viſion, to become a Mountain and to daſh in peices all former powers; is the Lord Chriſt himſelf, and not his Saints (as ſome ſuppoſe) for it is he, who was cut out without hands [Dan. 2.44.45.] and in the Prophets is often ſtiled a ſtone, becauſe of thoſe ſaving and ruining effects, which follow upon thoſe who receive or refuſe him [compare Iſ. 28.12. with Iſ. 8.13.14. Zach. 3.9.] As at the building of the Temple, it was not by might or power, that ſo difficult a work was effected, but by the ſpirit of the Lord, ſo will it be when our Lord erects his kingdome, he alone ſhall be exalted in that day: the ſighes and groans of his oppreſſed people ſhall call him down from Heaven, and in compaſſion, not of his perſecuting and ſmiting, but of his perſecuted and ſuffering ſervants, he will come and ſave them, and deſtroy their Enemies for them [Iſ. 35.4.] They which teach otherwiſe, do erre, not knowing the Seriptures: whoſe miſtakes howevever ought not to have been looked upon to be of ſo dangerous and infectious a Nature, as that for them the truth it ſelf ſhould be rejected, which is not at all guilty of thoſe conſequences which raſh men do unwarily ſtrive to draw from it: and ſo much for the firſt Obſervation.

The ſecond Obſervation was this, When the Lord Chriſt ſhall come Ob. 2.from Heaven, to ſet up his kingdom upon earth, all his Saints ſhall come with him: whereby Saints may be meant either Angels [as Mat. 16.27. and 24 30, 31.] who are called the Angels of his ſtrength [2 Theſ 1.7.] and the mighty ones, who are to deſcend with him, as the executioners of his vengeance againſt all ungodly men, according to Exoch s prophecy Jude v. 14.15.] but I doe not take the Angels to be principally meant in this place; for hereafter their office will be rather to Miniſter, p. 19as they are deſcribed, ſtanding like an out Guard about the Elders and the living Creatures (Rev. 5.11. and 7.11) Whereas the Prophet Zachary, ſpeaks of thoſe Saints, that were to Reign with Chriſt, and to ſhare with him in his Soveraignty, And therefore by Saints here I underſtand Holy Men, who lived before this t me, and died in the Faith of Chriſt, of whom the Apoſtle Paul is to be underſtood (1 Theſ. 3.13. and 2. Theſ. 1.10) and deſcribing of the order of the Reſurrection, Choiſt, ſaith he, ſhall riſe the firſt fruits, then they that are Christs, at his coming, where by coming, 1 Cor. 15.22.25. explained.1 Cor 15:221 Cor 15:25that the Apoſtle means his coming to reign, (which he calls his appearance and Kingdom (2 Tim. 4.1.) is plain from that which follows, then is the end, when he ſhall deliver up the Kingdom unto the Father, when he ſhall have aboliſhed all Dominion, and all authorety, and power: For he muſt reign till all his Enemies be put under his Feet (1 Cor. 15.23.25.) From which words it appears clearly. 1. That when Chriſt comes, thoſe that are his. i. e. Saints, or Believers, ſhall come with him. 2. That between this coming of Christ, and the end, i. e. the final deſtruction of the World, and conſumation of all things, there ſhall be interpoſed the reign of Chriſt, the duration and term of which, though it is not their expreſſed, yet in that viſion, which John afterwards ſaw, we find it is to laſt a Thouſand Years, all which time the Saints ſhall reign on earth with Chriſt, as is particularly and expreſly affirmed, and the matter Twice repeated, to make it more ſure, [Rev. 20 4.6.] With that place to the Corinthians; agrees what the ſame Apoſtle writes to the Theſſalonians [1 Theſ 4.14.1 Theſ. 4.14. explained.1 Thess 4:14] If we believe that Jeſus died and roſe again, even ſo them alſo which ſteep in Jeſus, will he bring with him; and [v. 16.] The dead in Chriſt, ſhall riſe firſt: Then [i. e. after the reſurrection and reign] ſhall be what follows concerning the final Judgement, for the change of Believers that remain alive till the coming of Chriſt [which is mentioned both there and 1 Cor. 15.51.] ſhall not be done at this firſt Appearance of our Saviour, which we are now diſcourſing of, for then the Saints, at that time on Earth, ſhall live and reign too, as is plain [Deu. 7.18.22 27.] But after this Reign is fully finiſhed and the laſt Judgement begins to be celebrated, then ſhall thoſe Saints that then alive, be caught up in the Air, and bo for ever with the Lord. The want of diſtinguiſhing theſe two Times, [which yet is plainly implyed in the word foreign Then, or, afterward which doth not always ſignifie, what ſhall immediately follow no more then the word foreign preſently, or immediately, Mat. 24.29. But only notes the order and ſucceſs on in the ſeveral event, though at great diſtance of p. 20times, neglect of obſerving this, hath been none of the leaſt Reaſons, why this place of the Apoſtle, hath been ſo much urged againſt the reign of the Saints before the laſt Judgement, though indeed rightly underſtood it doth neceſſarily imply it as containing the very ſame ſenſe with that other paſſage in the Epiſtle to the Corinthians, which is not capable of any other interpretation.

To clear up this a little farther, I deſire that place may be conſidered in Iſa. 24.23. The Sun ſhall be aſhamed, and the Moon confounded, (i. either their light and ſplendour ſhall be nothing in compariſon of that greater Glory, as Iſa 60.19. or elſe it ſeems to note that general ſhaking and overthrow of all things, which ſhall immediately preceed (as Mat, 24.29.30) When the Lord of Hoſts ſhall reign in Mount Sion, and in Jeruſalem before his an…ients, (or Elder) in Glory. Where by Antients (in Greek, foreign i. e. elders) I cannot underſtand any other, then thoſe Elders mentioned, Rev. 5.9.10. Who in their Song of Praiſe to the Lamb, thou waſt ſlain, ſay they, and haſt redeemed us unto God by thy Blood, out of every kindred, and tongue, and people, and Nation, and haſt made us unto our God Kings and Prieſts, ann we ſhall reign upon earth: Which being ſpoken by the whole Church, under the name of Elders and Living Creatures, conſiſting of Officers and Members, it evidently ſhows that ſuch a time will be; according to our Saviours promiſe [Rev. 2.26.27. And then all, who have now a right of Title, by their Faith in Chriſt, to be Kings and Prieſts, (as is expreſſed Rev. 1.5.6. 1 Pet. 2.5; 9.) ſhall then have reality of poſſeſſion, and behold their King in his beauty, (Iſa. 33.17.) not at a diſtance, but as a people nigh unto him, and ſitting with him upon his Throne; i. e. Viſibly ſharing in his Dominion and Glory; which ſtate is fully ſpoke to in Rev. 7. compared with Iſa. 25. and Rev. 21. compared with Iſa. 60. and 61.

The Reaſons, why Chriſt at his coming, will bring all his Deceaſed Saints to live and Reign with him, are.

Reaſ. 1.Firſt, Becauſe of that near Relation, that is between Chriſt, and his Saints; He is their Head, their Husband. And therefore he thinks not his own Glory compleat without them: As in the Body natural, every Member ſhares in the dignities or indignities done to the Head (1 Cor. 12.26.27.) So it is in the body Miſtical of Chriſt; the Church which is his Body, is ſaid to be his fulneſs, or complement (Eph. 1.22.23.) i. e. That which makes him to be a compleat Head, which without his Church, his Body, he could not be. Hence is that Solicitous and compaſſionate p. 21care, which our Lord ſhews towards his ſuffering Saints, while they live upon Earth, In all their affliction he is afflicted (Iſa. 63 9.) which made him (as one that is ſenſibly wounded cryes out for eaſe) to call aloud from Heaven, and to rebuke Paul, for perſecuting him (Act. 9 4 5.) This care, our Saviour will be ſo far from putting off that rather it will be more fully manifeſted, when he comes in his Glory; which is the time, not only of our Lord Chriſts, but of all his Saints and Followers, Revelation, as their Reign on Earth is ſtiled Rom. 8.19) For, ſaith the Apoſtle, when Chriſt, who is our life, ſhall appear, foreignthen ſhall we alſo appear (or, be made manifeſt) with him in Glory (Col. 3.4.) And to this purpoſe may be applyed that excellent conſolatory promiſe (Iſa. 26.19.) Thy dead men ſhall live, my dead Carkaſs, (for ſo the Hebrew word ſhould be rendred) they ſhall ariſe, awake and ſing ye that dwell in the duſt, for thy Dew is the Dew of Herbs, and the Land of the Gyants, (i. e. of all the great and Mighty in the Earth) thou ſhalt overthrow. 1. Thou ſhalt utterly ſubdue all thy enemies,foreign how great and mighty ſoever. According to that of the Pſalmiſt, The righteous ſhall have dominion over them in the Morning (or, in that Morning) namely that; of the firſt Reſurrection, For then, they ſhall tread down the wicked, and they ſhall be as Aſhes under the ſoles of their Feet. [Mal. 4.3.Pſal. 49.14.Ps 49:14] And that becauſe of their near Relation unto Chriſt, who hath loved them and conveyed this power to them [Rev. 2.26.27.]

Secondly, Another reaſon, why Chriſt will bring his deceaſedR. 2. Saints to Reign with him, may be taken from that proportion which God obſerves in the diſtribution of rewards unto his people: For though the reward it ſelf in general is of grace, yet God is pleaſed to obſerve this order and method in the diſpenſing it; that it ſhould be ſome way anſwerable unto his peoples ſufferings and actings for him: Thus the Apoſtle [2 Tim 2.11.12.] This is a faithful ſaying; If we ſuffer with Chriſt, we ſhall alſo reign with him: And as I have already urged the words of Tertullian, ſo doth the Apoſtle argue, in his ſecond Epiſtle to the Theſſalonians [2 Theſ. 1.4.7.] after he had ſaid that the perſecutions and tribulations, which the Chriſtians then indured, were permitted to be laid upon them by God, that they might be counted worthy of the kingdom of God for which they ſuffered; He gives this as a Reaſon, Becauſe it is a righteous thing with God to recompenſe Tribulation unto them that trouble you, but unto you that are troubled reſt, with us when the Lord Jeſus ſhall be revealed from Heaven with his mighty Angels. He that ſerves Chriſt and follows the Lamb here, ſhall hereafter be in p. 22the ſame place and partake of the ſame honour with him (Joh. 12.26.) And thus our Saviour prayed for them, Father, whom thou hast given me, I will that where I am, they alſo may be with me, that they may behold my glory which thou haſt given me (Joh. 17 24) part of which glory is that the Father,foreign by an Eternal Decree hath ſet (or, as the Hebrew word ſignifies, Anointed] his Son upon his holy hill of Sion; And when he returns from Heaven to take poſſeſſion of that Soveraignty which the Father long ſince promiſed him, his faithful followers ſhall enter into his Joy i. e. As our Saviour him ſelf explains that Phraſe (Luk. 19.17) they ſhall have command and ſhare the Dominion with him: Therefore believers are ſaid to be heirs of God, and Co-heirs with Chriſt (Rom. 8.17.] and Partners with Chriſt, or Partakers of Chriſt, [Heb. 3.14.] i. e. as Peter expreſſeth, Partakers of the glory which ſhall be revealed (1 Pet. 5.1) which glory is, as to the beginning of it, that which I have already mentioned, and our Saviour hath fully declared, when he ſaith, that, In the regeneration they ſhall ſit with him upon Thrones to rule and judge [Mat. 19.28.]

The ſum therefore of this ſecond obſervation is briefly contained in theſe three propoſitions which are all evident and clear in Scripture.

1. With Chriſt all the deceaſed Saints, both Patriarch, Prophets, Apoſtles and Martyrs, ſhall be raiſed up and be brought to the Earth, to ſee and ſhare in the Royalty of his Government (Rev. 11.18.)

2. The Saints at that time living upon Earth both Jews and Gentiles, but eſpecially the Jews (unto whom the firſt domion, and chief Soveraignty is frequently promiſed as Iſa 49.23. and 7 60.11.12. M ch. 4.8. ſhall injoy all that time, the greateſt ſecurity, peace and proſperity immaginable doing all the actions of a mortal life, but without either ſin or ſorrow for they ſhall be all righteous (Iſa. 60.21.) And the Lord will then put his Spirit into them, without ever withdrawing it any more (Ezek. 39 29.) and Sathan ſhall be chained up and hindred from deceiving, during the whole Term of a 1000 years (Zech. 13.2. Rev. 20 2, 4, 6.)

3. After this ſtate of things and the 1000 years is expired, then follows the Inſurrection of Gog and Magog and the final judgement as is expreſſed (Rev. 20.7.) And then ſhall the Saints, that remain untill that time, be changed, and death for ever ſwallowed up in victory and the Reign of Chriſt and of his Saints, hitherto managed upon earth p. 23be tranſlated into and conſumated in Heaven, that God may be all in all (1 Cor. 15.28.)

If any ask, as Nicodemus did our Saviour when he had diſcourſed to him concerning the great miſtery of Regeneration, foreignhow can theſe things be I may reply, in our Saviours words. art thou a Maſter or Teacher, in Iſrael, and knoweſt not theſe things? For as the Apoſtle ſpeaks,Heb. 5.Heb 5 handling partly this very Doctrine Whereas ws ought to be teachers for the time, conſidering how long the Light of the Goſpel hath ſhone among us, we have ſtill need of Milk, ſitting down ſatisfied with the loweſt Elements and Beginnings of Chriſtianity, ſuch are the Doctrines of Faith in Chriſt and repentance towards God, which the Apoſtle calls the word of the beginning of Chriſt (Heb. 6.1.) But we cannot bear ſtrong meat, nor are careful to be carried unto Perfection: i. e. unto the height and perfection of our Hope and Holy Profeſſion, to the full comprehenſion, belief, and avowed owning of which we ought to arrive, and leave the ſolution of all doubts and ſcruples, unto the power of God which is able to the full to effect whatever he hath promiſed when the Angel had told Mary that the ſame Perſon who was the Eternal Son of God, ſhould become Man, and be conceived in her Womb ſhe asked preſently! How ſhall this be? But after he had farther revealed that, the holy Spirit ſhould come upon her, Luke 1.Luke 1and the power of the moſt High overſhadow her, by whoſe ſecret and inconceivable acting that great and ſtupendious miſtery, ſhould be effected, we do not find then that ſhe queſtioned or doubted any more, but in an humble reſignation of her ſeif gave immediately thanks to God, Behold, ſaith ſhe, the Handmaid of the Lord, let it be unto me according to thy word; The ſame ſhould every true believer do in this caſe, for this Temporal glory of Chriſt and of his Saints: is not only promiſed: in every whit as expreſs words but likewiſe mention is made of the ſame creating and Almighty power, as ingaged to perform it, and therefore God ſpeaking of this very ſtate, commands his people not to remember former things, (Iſa. 43.18, 19:) Becauſe he was doing a new thing, in compariſon of which all former acts of power and mercy, exepted by God on the behalf of his people ſhould be obſcured and darkned, as ſtars are by the brighter glory of the Sun, ſo (Iſa. 65.17.) Behold, ſaith God I am creating a new Heaven, and a new Earth, In which as Peter hath it (2 Pet 3.13.) Righteouſneſs is to dwell; and which we expect according to his Promiſe, and this is that time of our Saviours, and of his Saints Viſible p. 24Kingdom, which will bring a Reformation upon the whole World and when it once doth take place, former things ſhall no more be remembred, nor come into mind: In that place of Iſay, the word creating is very remarkable, for when the Prophet Jeremy foretold the Birth of Chriſt: he uſeth the ſame expreſſions (Jer. 31.22.) Behold the Lord createth a new thing, a woman ſhall compaſs a Man. i. e. In other words, a Virgin ſhall conceive a Son Iſa. 7.14.) which thing when it was done was ſo new, that is, ſo ſtrange and extraordinary, that the Prophet Iſay, who foretold it, complains, Who hath believed our report, (Iſa. 53.1.) and yet the exact and punctual fulfilling of that, which is far greater and leſs intelligible, will not prevail with us to believe the other, but when our Lord ſhall come, he will ſcarcely, as to this particular; find Faith upon earth (Luke 18.8.) So little expectation will there be, of his A pearance and of his Kingdom, which as they are joined by the Apoſtle, ſo they will be revealed together [2 Tim. 4.1.] And all who deny this: may receive this anſwer, which our Saviour gave to the Sadduces, who denyed the Reſurrection, They erre, not knowing the Scriptures [which have clearly promiſed ſuch a ſtate] nor the power of God (which is fully able to effect it.)

Here I might end, as having fully, [and, as I think, to all unprejudiced perſons, convincingly] proved the Truth of the Doctrine I undertook to deliver, but becauſe one Argument commonly urged againſt it, is a ſuppoſal, that this Doctrine hath little or no influence upon our preſent Practice, but rather tends to unſettle the World; which was the Outcry raiſed againſt it of old [Luke 23 2, 5. and Acts 17.6, 7.] Then to build up any in true Holineſs, I ſhall therefore briefly inſiſt upon a few practical inferences wh ch follow hence, and ſo conclude.

Uſe 1.Firſt, This Doctrine, concerning the Kingdom of Chriſt upon earth, ſerves to inform us, what we ſhould continually pray unto God for, and make one of our moſt earneſt and importunate Petitions, namely this. Thy Kingdom come; That God, in mercy to his People, and in zeal for his own Glory, would haſten the time of ſetting up this Kingdom, that ſo the wickedneſs of the wicked [Pſal. 7.9.] and the ſufferings of the righteous, may come to a full end. For when God reigns the wicked ſhall be deſtroyed out of …s earth (Pſal. 10.16. comp. Pſ. 104.35.) and thus as our Saviour himſelf ſpeaks in the Parable, The Son of Man ſhall ſend his Angels, and they ſhall gather all the ſcandals, and ſuch as p. 25commit iniquity out of his Kingdom (Mat. 13.41.) But to bring this to paſs, it muſt be the work of Fervent prayer, God the Father did not promiſe to give the Nations for the inheritance of his ſon, but upon the condition of his asking it. ask of me; ſaith he, and I will give the Nations for thine Inheritance, (Pſal. 2 7, 8.) So when God, by the Prophet Ezekiel, had promiſed the people of Iſrael, that he would not only pardon their ſins, but put his Spirit into them, and then give them a laſting and peaceable poſſeſſion of their Land, he adds, yet for this I will be inquired of by the Houſe of Iſrael to do it for them (Ezek. 36, 37.) For Gods Promiſes, though never ſo abſolute in the letter and expreſſion of them; yet, are ſo far from excluding Prayer, that they are given as Motives to quicken us in it; ſince in them God hath graciouſly afforded us ſo many Arguments, by which our Faith may be ſupported and incouraged to plead with him: Thus our Saviour having foretold the coming of his Kingdom [for of that he ſpeaks Luke 21.31.] And given ſeveral ſigns, that were to be the Tokens and Fore-runners of its approach, he concludes, Watch ye therefore and pray always [v. 36.] For the performance of which duty, beſides the command obliging to it, we have this great incouragement; That the more, the Hearts of Gods people are drawn out, in earneſt expectation of-and vehement longing for, the Kingdom of Chriſt, they may be aſſured the nearer it is, Thus the Pſalmiſt, praying that God would reſtore his people, concludes confidently (Pſal. 112 13, 14.) Thou wil ariſe, thou wilt have mercy upon Zion, for the time to favour her, yea the ſet time of which God had ſpoken (Iſa, 60.22) I the Lord will haſten it in its time is come. Of which peremptory aſſertion he gives this Reaſon, For thy people take pleaſure in her stones; and they favour the duſt, thereof. As if he had ſaid the deſires of thy people are now more then ordinarily raiſed up and carried out, in hope of a ſudden reſtauration, notwithſtanding the preſent viſible difficulties, which may hinder ſuch an expectation by ſeeing the Rubbiſh and Ruines of Sion, and therefore I conclude, that the time of her deliverance is nigh: For this we muſt take for granted, that a Spirit of Prayer, which is the Spirit of God in Believers (Rom. 8 14.26, 27.) is never given out but there is a willingneſs and propenſity in the Heart of God at that time to grant the very thing, which he is prayed to for, Thus the Pſalmiſt (Pſal. 10.17.) joyns together Gods preparing the Heart of his People, and the inclining of his own ear to hear, Thus it was, in the p. 26Church of the Jews, at our Saviours firſt coming; there was then almoſt a general expectation raiſed of him, Joſeph of Arimathea is ſaid to be one of thoſe that waited for the Kingdom of God, (Mark. 15 43.) Simeon, Anna, and many others, did look for the conſolation and redemption of Iſrael, as the coming of the Meſſiah is called (Luke 2 25, 28.) And not only they, but even the generality of the Jews were then expecting that Chriſt ſhould come (Luke 3.15.) And as they expected and believed, ſo it was indeed though the mean appearance which our Saviour then manifeſted himſelf in kept the greateſt part of them, from believing in him. What the Church of God did, at our Saviours firſt we ſhould think it our duty, to do in reference to his Second coming, namely, Be expecting and haſtning it (as Peters expreſſion is) 2 Pet. 3.12. i. e. By heads lifted up,foreign be looking intently for it, and by arms ſtretched out in Prayer, be earneſtly requeſting it: For if the Virgins ſlumber, it is no wonder if the Bridegroom tarries And if his people do not deſire him to haſten, how can we expect but our Lord will delay his coming? This therefore we ſhould, with all manner of religious importunity, inceſſanly beg for, and offer a kind of Holy violence to God, giving him do reſt, (as the expreſſion is Iſa. 62.1, 6, 7) Till he doth eſtabliſh his word, and ſend us our Promiſed Lord and King from Heaven, that we may be Kings and Prieſts with him, and ſhare in all his Royal Glories.

Uſe 2.Secondly, we may learn from hence, as to pray, ſo to wait with patience for our Lords coming, For he hath onelyonly withdrawn his reſidence from earth for a time, till all things be made fit for his return, and then he will not delay, when a few changes more are paſt, he will come from Heaven, and by bringing in everlaſting righteouſneſs, the effect of which is ſtability, and peace, he will put a full end to all future Mutation. We ſhould therefore as our Saviour adviſed his Apoſtles, Luk. 21.19. In patience poſſeſs our ſouls; that is as James ſpeaks Let patience have its perfect work in us (Jam. 1.4.) that we may be perfect and intire, wanting nothing, or in nothing, a little patience and for a little time, will not ſerve our turn; for Chriſtian patience hath no bound to it but is to be terminated only in the coming of Chriſt, foreigntherefore the exhortation runs; Be ye patient, Brethren unto the com ng of our Lord (Jam. 5.7, 8.) This grace is requiſite in all the actions which we do as Chriſtians, in Hea…ing, to retain the Seed, and to br ng forth anſwerable Fruit, which is brought forth with patience (Luke 8.15.) p. 27In Praying, that we be not dicouraged, and for want of a preſent anſwer, be tempted to give it over Luke 18 1. In ſufferings, that we faint not, but reſolutely hold out our Race, (Heb. 12.1.) And therefore the Goſpel, which ſo much enjoyns and requires it, is called the Word of Chriſts patience, (Rev. 3.10.) But in nothing is patience more neceſſary, then in watching for our Lords appearance, and therefore, with the work of Faith, and labour of Love; is joyned, the patience of the Hope of our Lord Jeſus Chriſt, (1 Theſ. 1.3.) i. e. the patient waiting for and expecting him from Heaven, as it is explained v. 10. So (2 Theſ. 3.5.) the Apoſtle prays, that God would direct their hearts unto the Love of God, & patience of Chriſt, where patience, as alſo the Greek word foreign from the Hebrew foreign ſignifies Patient expectation; for what faith believes, and prayer ſolicites, that patience waits for; (Rom. 8 24, 25) Of which ſaith the Apoſtle, to the believing Hebrews, ye have need Hab. 10.36.) For becauſe our Lord (not delays, in the ſenſe we uſually take delay (2 Pet. 3 9. but forbears his coming, till the proper time of it, which is not yet fully come, becauſe that all things that are to preceed it are not yet accompliſhed therefore we had need be armed with patience, or elſe our haſt and impatience may undo us; As that wicked ſervant, who relaxed his watch, and fell to fleſhly pleaſures, loſt thereby all the benefit of his former vigilance ſo will it alſo fare with us, unleſs by patient perſeverance, in well doing, we ſeek for Glory, Honour and Immortality (Rom 2.8.) like rubbiſh, by Fire, and a new Theatre or Throne of Glory; erected for men of another Nature and ſpirit to converſe in. How greatly then ſhould we rejoyce to drink of our Lords Cup, and to taſte of the ſame ſufferings, ſince for ought we know the Death and Martyrdom of a few more, may compleat the number, and bring our Lord from Heaven, to avenge their quarrel; and then our Tears will be rewarded, by having them forever wiped away, and each drop of blood that hath been ſhed in this illuſtrious cauſe, will add a Glory and a Wreath unto our Crown: Then ſhall we in the Prophets words, cry out and ſay, Lo this is our God, we have waited for him, and he have ſaved us: This is the Lord, we have waited for him we will be glad and rejoyce in his Salvation (Iſa. 25.9.) In which place this very Time and Reign is ſpoken of.

Laſtly, we ſhould learn from hence to make a diligent inquiry intoUſe 3. our Saintsſhip, for ſince, when our Lord come, none but his Saints ſhall p. 28come with him we ought to make a careful ſearch, whither we be indeed Saints or not, leaſt in that day of Tryal, which will be revealed with fire, we be found deceivers of our ſelves, and ſo be put to ſhame by him at his Appearance, [1 John 2 28] Many Profeſſors like the fooliſh Virgins, and thoſe, who boaſted of their prophecying in the Name of Chriſt, (Mat. 7.21.23.) will be found miſtaken and inſtead of partaking of the Reſurrection of the Righteous, to whom alone the reward is promiſed (Luke 14.14.) will be raized up to ſhame and everlaſting contempt, (Dan. 12.1. with Iſa. 66 24) beholding the glory of others, who formerly were much inferiour to themſel es, but ſee themſelves excluded which will increaſe their miſery (Luke 13.28, 29.) and occaſion that inward anguiſh, which is expreſſed by Weeping and Gnaſhing of Teeth: Pſ. 112.10.Ps 112:10Thus the Pſalmiſt, ſpeaking of the happineſs of the righteous, The wicked, ſaith he ſhall ſee it, and be grieved, he ſhall gnaſh his Teeth, and melt away; The coming of Chriſt, though it be a time of Refreſhing, (as it is called Acts 3 19.) to his diſtreſſed and perſecuted Servant, yet to others it will be very terrible which makes the Prophet inquire, who can abide the day of his coming, or who can ſtand when he apprars? (Mal. 3.4.) For he will come as fire to chaff, to burn the wicked out of the earth, (Mal. 4.1.) And therefore we had need ask, whether we can, like Gold, indure his refining, and continue unſcorched in the midſt of ſuch everlaſting burning, (Iſa. 33.14) Chriſt comes from Heaven, to take vengeance on his enemies (2 Pet. 3.7. Jude v. 14.15.) as well as to be glorified in his Saints; and admired in them that beleive (2 Theſ. 1.7.10.) And therefore we have the Great and Rich men of the Earth calling out to the Rocks to fall upon them, and to the Hills to cover them (Rev. 6.16.17.) becauſe truth of Holineſs, and nothing elſe will be of any avail at that day, which ſhould make us very ſerious in examining our ſelves about it.

Among many other ſigns, which may be given of our Saints-ſhip, I ſhall content my ſelf with mentioning only two, becauſe they do in an eſpecial manner relate to the matter in hand.

Sign 1.Firſt, What love have we for the Appearance of Chriſt, and how are we affected with the thoughts and hopes of his coming? Abraham rejoyced in Hope to ſee that day, and when he ſaw it, by an eye of Faith, he was glad (John 8.56.) The ſame diſpoſition ſhould be in all Believers, p. 29who are the Children of Abraham; and ſo much the rather, becauſe now Chriſt is to appear without ſin (i. e. in his full Beauty, & for luſtre of Majeſty, without any Cloud of imputed ſin to eclipſe; and to hide his Comelineſs, as formerly there was, Iſ. 53.2.) and this he will do for ſalvation unto them who expect him, (Heb. 9.28.) This the Apoſtle Paul makes a certain ſign of the Corinthians converſion to the Faith, that they did expect the Revelation of our Lord Jeſus Chriſt (1 Cor. 1.7.) for he cannot be a true Diſciple of Chriſt, a child of the Bride-chamber, who doth not inwardly grieve and mourn for the abſence of the Bridegroom (Mat 9.15.) which Mourning muſt neceſſarily be accompanied with earneſt longing to ſee one of his dayes (Luke 17.22.) And therefore the Apoſtle ſpeaking of the great work that was wrought by the ſpirit of God upon the Theſſalonians, he makes the ſumme and height of it to be this, They were turned from Idols to ſerve the living and the true God, and to wait for his Son from Heaven (1 Theſ. 1.10.) And again, in his Epiſtle to Timothy, he ſaith, The Crown of Righteouſneſs was laid up, not for himſelf alone,Comp. Tit. 2.13. Jam. 1.12.Titus 2:13Jas 1:12 but for all thoſe that loved our Lords appearance (2 Tim. 4.8.) So that to have a love for Chriſt, and a longing earneſtneſs that his Name may be glorified, and his Kingdom ſet up in the Earth, it is an undoubted ſign of the truth of Faith, and that the ſpirit of Chriſt hath taken poſſeſſion of us; For the Spirit and Bride ſay, come, and every one that heareth (or readeth) let him ſay Come; Yea O come Lord Jeſus, come quickly (Rev. 22.17, 20.)

Secondly, What care have we to walk worthy of Chriſt; This isSign 2. that which the Apoſtle very often earneſtly preſſeth. We teſtifie, ſaith he, that you walk worthy of God, who hath called you unto his Kingdom and Glory (1 Theſ. 2.12.) and having ſaid (2 Theſ. 2.14.) That they were called to the obtaining of the Glory of our Lord Jeſus Chriſt, he adds, therefore ſtand faſt (Ver. 15.) We are not onelyonly to be holy as the Lord is holy, as Peter exhorts (1 Pet. 1.15.16.) but we are to have this end in it, that when Chriſt appears, we may have confidence (1 Joh. 2.28.) So alſo the Apoſtle Peter; Expecting, ſaith he, theſe things (i. e. New Heaven, and a new Earth, wherein Righteouſneſs, and the Practicers of it, is to dwell) give diligence to be found ſpotleſs and blameleſs by him (2 Pet. 3.13.) which likewiſe upon the ſame grounds, is the exhortation of the Apoſtle Paul (1 Theſ. 5.23.)

p. 30There are Four things, which theſe Expectants ſhould have an eſpecial care to purifie, and to ſeparate themſelves from.

1. Fleſhly Luſts,

2. Worldly Cares,

3. Falſe Worſhips,

4. Servile Fears.

1. Firſt, from Fleſhly Luſts: What they are I need not mention For, as the Apoſtle obſerves, The works of the Fleſh are manifeſt (Gal. 5.19.20.) which whoever do indulge and allow themſelves in, they cannot inherit the Kingdom of Chriſt and of God (V. 21. Eph. 5.5.) The New Jeruſalem which comes down fram Heaven, and is nothing elſe but the Kingdom of Chriſt, and of his Saints upon Earth is a place of ſo great Purity that no unclean thing ſhall enter into it (Rev 21.27 (Dogs and Swine, all Voluptuous and hurtfull Beaſts like them, they are without the Gates of that City (Rev. 22.15) A Chriſtian is ſaid to be already raiſed with Chriſt (Col. 2.12) and as to the Truth of our Graces, we are to look upon our ſelves, as Citizens and Inhabitants, not of Earth, but of Heaven (Phil. 3 20.) and ſo to live like thoſe that are acted by an Heavenly Spirit, which daily prompts us to look after a better hope then any thing this preſent Fleſh affords, To ſow unto, i. e. to gratifie which, is onelyonly to take a great deal of pains that we may Reap Corruption (Gal. 6.8.] the ſame Spirit, which hereafter ſhall Raiſe and Glorifie our Mortal Bodies, muſt now Sanctifie them [Romt 8.11.] or elſe we ſhall die [v. 13.] i. e. we ſhall Riſe only to have our Portion in the Lake of Fire, which is the ſecond Death, where all the Abominable and Unbelievers are, [Rev. 21.8.]

Secondly, From Worldly Cares: we are commanded in an eſpecial manner, to beware that our hearts be not burdned with the cares of this life [Rev. 21.34.] For, by ſuch, the day of the Lords coming can neither be Foreſeen nor deſired; both their Heart and Eyes being already filled and poſſeſſed with another Object: When we cry out as Peter did. It is good for us to be here, we ſhall never care to come down from the Mount, which we here reared up, and fancied to our ſelves. As in the time of publick Judgements, it is our p. 31Duty not to ſeek after great things for our ſelves [Jer. 45.5.] ſo when we are aſſured that Chriſt, at his Appearance and Kingdom, will deſtroy this preſent frame of things, and cauſe all the beauty of it to periſh; for any ambitiouſly to affect and purſue a preſent fading Greatneſs and Glory, it argues plainly that their Faith is but ſmall, and that they have little or no expectation of ſomething better: Who rightly apprehend, and frequently reflect upon the inevitable ſhakings and Convulſions, which the Kingdoms and Glory of this World are ſubject to, will never reſt ſatisfied till they have ſecured unto themſelves a place in that Kingdom which cannot be ſhaken [Heb 12.28.] Believers, with Abraham, David, and the Patriarchs of old, are but Pilgrims and Strangers here [1 Pet. 2.11.] and therefore they are daily to be looking for, and up to that heavenly City which is the New Jeruſalem let down from Heaven, whoſe Maker and Builder is God [Heb. 11.16.]

Thirdly, From Falſe Worſhips; who follow the Lamb, muſt have his, and his Fathers name upon their Foreheads, and keep themſelves undefiled with VVomen [Rev. 14.1, 4, 5,] i. e. They muſt openly own the true Worſhip of God, and carefully avoid all Idolatrous Mixtures; ſhunning all manner of Communion with falſe and Adulterous Churches, from which who ſo keep themſelves they are the Virgins mentioned in the Revelation: And this is to be their State during the whole time of the Reign of Antichriſt in oppoſion to whom [becauſe they hold the Commands of God, and the Teſtimony of Jeſus) they are called Witneſſes [Rev. 11.] Since we are Redeemed by Chriſt, we muſt take heed in every reſpect, but eſpecially in this, wherein his Fathers honour is ſo much concerned, how we be found the Servants of Men, [1 Cor. 7.23]

When the ſixth Vial is poured out, which I take to be the time when the Jews (who are called the Kings from the Eaſt) ſhall have their way prepared for them over Euphrates to return into their own Land, at which time Chriſt himſelf ſhall appear at the Head of them (Mic. 2.12.13.) Then is there this voice, as it were from heaven, Behold, I come as a Thief, bleſſed is he that watcheth, and who keepeth his Garments, that he doth not walk naked Rev. 16.17.) By Garments there, is meant the righteouſneſs of Chriſt, for juſtification, and that p. 32way of holineſs for ſanctification, which Chriſt hath revealed he will be ſerved and obeyed in; Which whoſoever ſhall not at that time be found walking in, but worſhips God, according to his own or other mens devices, his works (as the Prophet threatned the hypocritical and ceremonial Jews) ſhall not prove a covering to him, but both they, and all the lies which are found out to ſupport them, ſhall be ſwept a way: the fire, wherein that day ſhall be revealed, will burn up all the Droſs and ſtubble, wherewith vain men think they adorn, but indeed only disfigure or rather defile, Gods worſhip, Whatever Paint may be put upon Men Inventions, it will upon an impartial ſearch be found, almoſt as little a ſin, not to ſerve God at all, as to ſerve him in any other way then be himſelf hath commanded: For the one indeed is bare faced impiety, but the other is thus far like unto it, in that it preſumes to teach God wiſdom, and ſo Judas like, betrays Gods honour, while it pretends to kiſs him.

Laſtly, from Servile Fears: there is nothing more unworthy of a Chriſtian, then to be afraid of men: ſince this tends to the diſhonor of Chriſt, as if he were not a great King, and able to ſave all his ſubjects, This charge he laid upon his Diſciples, when he ſent them to preach, be not afraid of them which can only kill the body, (Mat. 10, 28.) and afterwards, when he encouraged the Church of Smyrna, fear none of thoſe things which thou ſhalt ſuffer; the Divil ſhall caſt ſome of you in priſon, that you may be tempted, be thou faithful unto death, and I will give thee a Crown of Life, (Rev. 2.10.) This promiſe we do evidently disbelieve, if we give way ſo far to our Fear, as to be kept from open confeſſing; and therefore the fearful and unbelieving are joyned together, as thoſe that are to have their part in the ſame lake of fire (Rev. 21.8.) When the Apoſtle preſſeth Timothy to be earneſt in ſtirring up that gift which God had beſtowed upon him (2 Tim. 1.6.) he uſeth this Argument, For God hath not given us the Spirit of Fear but of Power, (v. 7.) And thence he proceeds to exhort him, be not therefore aſhamed of the teſtimony of our Lord, v. 8. but ſuffer affliction with the Goſpel according to the power of God, all thoſe diſtinctions and evaſions, which men have deviſed to ſhift off the Croſs, will be found at laſt to be only the hiding places, that fear hath provided to ſhelter p. 33it ſelf in, and what the Apoſtle affirmed concerning the ceremonie preſſed and contended for in his time, may be aſſerted concerning all, that thoſe who compelled others to them, did it only that they might not be perſecuted by the croſs of Chriſt (Gal. 6.12.) But ſince the Croſs doth prepare the way for the Crown, let us not fear, but rather pray, as the Apoſtles did, when they were ſilenced by their Rulers, Now Lord behold their threats and give unto thy ſervants with all boldneſs to ſpeak thy word (Acts 14.29.) Courage becomes a Chriſtian ſo much, that without it he cannot be one; but will, upon every tryal, expoſe his Lords Honour and Power to contempt and cenſure.