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

One Providentiall, which is that universall in­fluence and Soveraigne power, by which Iesus Christ manageth the Affaires of all the World, both in Heaven, Earth, and under the Earth: as Mat. 18. 18. Thus in Mat. 13. The Feild which is the World is cal­led by Christ his Kingdom: [...]providentiall whence it is, that he enlighteneth every man that commeth into the world, Ioh. 1. 9. For ever since the fall of Man, the immediate dispensation and government of all things, is delegated to him from the Father, so that he is deputed as Vice­roy, or immediate Administrator of all things. Therefore it is, that he is Distinguished from the Father, and Holy Ghost, by the Title of Lord Acts 2. 36. Christ since the fall is the sacred Governor of all things. Lord and Christ, that is, anointed to be Lord, in a distinct sense, meaning one who by commission is deputed and delegated to immediate administration, in the behalfe of others. This indeed (though the mystery was not revealed Christ as God-man; though not as then manifested in the flesh) governed and ruled the whole world, ever since Adam his fall: For if God the Father had not deputed a Mediator, his Iustice and Holinesse, according to the Covenant of works; (by which he onely had to deale with mankinde, and this World) had overthrowne mankind, and all this World. This is the first state of Christs Kingdome.

[Page 2] A second state of Christs Kingdome, 2. Christs spiri­tuall Kingdom. is spirituall, which is that Soveraignty, which by his Word and spirit, he exerciseth over the consciences of some people, and in speciall the Elect of God the Father, whom by his Word and Spirit, he subdues in conscience to an universall obedience to him, as 2 Cor. 10. 4. 5, this hath [...] ever since the fall, first on Adam (as wee have) to be sure on Evah, (for to her and her seed, as to Abraham and his seed, to David and his seed, was the promise made.) This also hath beene eve [...] since the fall. And to Abel, Seth, and so along to Abraham: and all his Children by faith, Jewes, and afterwards Gentiles, but this is not generall over all the world, and respecting this, Christ saith, His Kingdome is not of this world, and that the King­dome of God is not by observation, that is, after a worldly pomp and honour; and of this he still speakes, when he saith, The Kingdome of God is at hand; is within you, &c. And this state of his Kingdome was more narrow and obscure till Christs comming in the flesh, and the preaching the Gospell to every creature (that is, to all man­kinde, where ever there was opportunitie) without restraint to the Nation of the Iewes, as it was before, and many worthy ones have thought, and many doe to this day thinke, that this is the onely state of Christs Kingdome; and therefore doe appropriate and apply all that is said of his Kingdome in Scripture, to this state of it. In­deed, in many things belonging to Christs Monarchy, there is a spirituall sence also, and they may not untruly be applyed spiri­tually; as that of making all new, which appertaines to the Mo­narchy of Christ, as Revel. 21. 2. 4. 5. and yet applyed spiritual­ly, 2 Cor. 5. 17.

But they have a farther sense, 3. Christs Mo­narchicall King­dome, as there is (besides this) a third state of Christs Kingdome, which I may call Monarchicall, not be­cause the other two fore-mentioned states of his Kingdome were not so in some sense; for in some sence, they are as absolute, and Monarchicall as any State or Kingdome can be, in that he rules by his will and absolute Prerogative, he alone as he listeth, in his pro­videntiall state of government, by which he ruleth all things, he doth as he will, of that is Psal. 33. spoken, and it is said, vers. 10. 11. that he onely doth by his will: and so in the spirituall state of his Kingdomes Rom. 9. 15. Phil. 2. 13. But I call this last state of his Monarchicall, s [...] called. because in this, when he entreth upon it, he will governe as earthly Monarches have done, that is, universally over the world, (in those dayes knowne and esteemed) and in a worldly visible earthly glory; not by tyranny, oppression, and sensually, [Page 3] but with honour, peace, riches, and whatsoever in and of the world is not sinfull; having all Nations and Kingdomes doing homage to him, as the great Monarchies of the World had.

Now because in this visible Majesty, it shall be conformed to the Monarchies, I call it a state Monarchicall, to distinguish it from the two former states, which ever have beene since the World began, (whereas yet this hath not beene) which also shall abide with this when it comes: and of this last state of the Kingdome of Christ, I am to treat, and shew foure things.

• 1. That there shall be such a Kingdom.
• 2. The Manner of it.
• 3. The Duration of it.
• 4. The Time when it is to begin.

First, that there shall be a Monarchicall State of Chri [...]ts King­dome, a Soveraignty which Christ shall administer over all the Earth, 1. There [...] be such a Mo­narchical K [...]dome. in a visible and worldly manner, for splendor, riches, peace, &c. though not in a fleshly or sinfull manner: Of this God gave us a type in the Government of the Nation of Israel, from the time he called them out of Aegypt, 2. Typified the Iewes [...] ­vernment. till they desired a King, and cast off their Iudges; when he saith, They cast not off Samuel, but God, that is, Iesus Christ, who is God; because Moses, Ioshua, and all the Iudges, were not their Kings, though they exercised a Kingly power; therefore Moses is called King in Iesurun; Deut. 33. 5. but it was not of themselves, but by Commission, and Deputation from Christ, as a vice-Roy; so that it was not they, but Christ all that while did immediately rule them, not so much, or onely by a providence (as he did all the world else) nor by a spirituall go­vernment, for so he ruled not them all, but a very few of them, such as were elect unto eternall life and sanctified, but by a King of Monarchicall Government, so that he was an immediate and par­ticular King to them, and was visibly present amongst them in signes and tokens of presence, He was [...] present an [...] them in si [...] and tokens as the Pillar of the Cloud a [...]d fire; and after that in the Tabernacle, Arke, Mercy-seate, &c. And did ma­nifestly give them Lawes, appearing as a consuming fire, Exod. 24. 17. and appointed Officers, to administer the Kingdome, both or­dinary and extraordinary; and to punish the offenders, executing Iustice by an immediate hand, and had all hard cases brought to him, and gave order about their battels, and appointed their [Page 4] Generalls for warres; for the Iudges for the most part, except Ely and Samuell, were but extraordinary Officers, or Generals, raised up in danger of enemies, and case of warre; so that every way Christ was a Monarch and King to Israell: [...] a [...] to Israel. wherefore indeed when they refused Judges, and would have a King like other Nations, they did cast off him; yet notwithstanding, after he had punished them by one King, namely, Saul, he gave them a King also for a type and shaddow of that which he himselfe did before, but in a type and shaddow: For as the Nation of Israel in their Mosaicall Discipline and Lyturgy, were but a type of the Nations of the World, whom in a morall way God will bring to be a People to Christ (among which the Israelites as a first borne shall be cheife:) So Christs government of that Nation, from the time they were called out of Egypt, till they cast off Judges, and after that also, by Kings immediately called and Deputed by him, (which shew­ed that he still kept the Soveraignty, and was their King) was a shadow or type of his state of Monarchicall government, [...] Kings [...] not be [...] by men. which in due time he will have immediately and visibly over all Nations on the earth; therefore the Israelites Kings could not be deposed by men, because not set up by men, and ruled so absolutely, because they rul'd by Commission immediately from Christ, and as types of that his Rule Monarchicall, which in the latter Dayes he meant to take up over all the World.

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

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

Therefore there is a state to come, wherein it shall be done to all the earth; this is most fully set down by the Prophet Daniel, chap. 2. 31. to 46, the great Image presented in a dreame to Nebuchadnez­zar, represented foure great Monarchies, whose foundations in­deed were laid presently after the Floud, [...]he foure great [...]narchyes. in Nimrod, and that Assy­rian Monarchy, which grew up into the Babylonian &c. (whatsoe­ver God did before the Floud) it is evident that ever since it, except a little time at first to grow, he hath held this World under a Mo­narchy, and so he will hold it untill its end. I say, God by Daniel the Interpreter, and by that dreame to Nebuchadnezzer, in and by an Image, represented foure great Monarchies, one of which was then in being, and the rest were to follow, and every one of them had the World (as then it was found and esteemed) under them.

The first Monarchy was the Assyrian, [...]e first Mo­ [...]hy. which fell into the Babylo­nian, and blossomed in Nimred, Gen, 10. 8, to the 13, and was ri­pened in that present Nebuchadnezzars child and grandchild. This Monarchy was expressed in that Image by the head of gold.

The second Monarchy, [...]e second [...]narchy. was that of the Medes and Persians, which blossomed in Cyrus, who conquered Babylon, and slew the Grand­child of Nebuchadnezzar, namely, Balteshashar, Dan. 2. 39. and en­dured till Darius, whom Great Alexander the Greek overthrew; this Monarchy was exprest in that Image, by the Brest and Armes of Silver.

The third Monarchy was that of the Greekes, [...]e third Mo­ [...]hy. which blossomed or rather immaturely and suddenly ripened in Great Alexandar of Macedon, a Grecian; and by his sudden victories over-ran the World; and by his sudden and untimely death, was divided into [Page 7] foure great parts, by foure of his chiefe Generals, who parted the world among them, Dan. 2. 39. untill the more Westerne people, by little and little (namely the Romanes) won all from them: this Grecian Monarchy was expressed in that Image by a belly and thighes of brasse.

The fourth Monarchy was that of the West, The fourth M­ [...]narchy. namely that of the Romanes (which compared with the former is Western) which blossemed and ripened leisurely, and by degrees; and was there­fore the more like to last long. And by certaine gradations and much time, rooted out successively all the inheritors of Alexan­der, & the upholders of the Greeke Monarchy, and possest all the chiefe known parts of the world, and so fetching its beginning lower Westward, and yet up as high Eastward, it became a migh­tier Monarchy then any of the former.

This Monarchy was expressed in the Image, by the legs of Iron, Dan. 2. 32. 40. Because as Iron, it was strongest of all, and subdued all under it; but in processe of time, the body of the world which it bore up, being so great, to which it was a leg or supporter, it divi­ded it selfe (as it is in the naturall body) into two legs, and is in the image so expressed (though for a great while it was but one Mo­narchy) yet at last it grew into two, the Eastern and Western Mo­narchy, which yet though divided, were both strong as Iron, and held all Nations under them: but in processe of time these fell into feet and toes, as the naturall body of man, from two legs, descend into feet and toes. The Eastern Monarchy was swallowed up by the Persian, Turke, &c. The Western Monarchy fell into divers Kingdomes, but among these subdivided Kings was strength and weakenesse, the feet being part of Iron, and part of Clay, Dan. 2. 33. 41. and much mingling shall be among them to rejoyn the King­domes into one body, some whereof are weake, and some strong, (as Iron and Clay) but it never shall be; as Iron cannot be mixt with Clay, Dan. 2. 41. 42. 43. The Spaniard and Austrian in Spaine and Germany, and other Nations in Europe, some of which are strong, and some weak, have sought by marriage and other Cove­nants, to mingle and rejoyne into one Monarchy, but it shall ne­ver be, as we cannot mingle Iron and Clay. But to the period and upshot, of their Soveraignty and Monarchy, they shall remaine Kingdomes distinct, as feet and toes, of Iron and Clay, partly weak, and partly strong: now in the dayes of this fourth Romane, and Western Monarchy, There shall be a stone cut out without hands, [Page 8] Dan. 2. 34: to 36. which shall first ruine these Kingdoms (it smote the Image on the feet that were of Iron and Clay, vers. 34, and so swallowed up the whole Image; all the foregoing Monarchies were brought under it, and by it to nothing, vers. 35. and it became a Monarchy over the whole Earth, wherever any of the former Monarchies had ruled, [...]ers. 35. that is, as is explained, Dan. 2. 44. 45, a Kingdome which that Stone shall obtaine, set up by the God of Heaven. Whereas the other Monarchies were erected by men on earth, (though permitted and ordered by God) which Kingdome or Monarchy shall swallow up in it, all foregoing Monarchies, and that by no humane meanes or policie; for it was without hands, or not in hand: that is, not of man, but a Divine worke every way; and it shall reach and swallow up not onely the feet and toes, but the leggs of Brasse, the Brest and Armes of Silver, the head of Gold, Dan 2. 34. 35. that is, all Kingdomes and States, that were from first to last under any of the Monarchies, shall be swallowed up and come under this. And this is a fift Monarchy which shall arise in the world after the former feure, The fift Mo­narchy is Christs [...]s i [...] appeares. which is meant of a state of Christs Kingdom, as appeares.

First, 1. Because cal­ [...]ed a Stove. because it is called a stone, as Christ is the stone which the builders refused, become the head of the corner, 1 Pet. 2. 3. to 8.

And secondly, 2. Reared up by [...]iod onely. it is a stone not in hand, or not cut out with hands, because by God immediately without humane helpe, this Kingdom shall be reared up.

Thirdly, 3. By the dura­ [...]ion of it. its duration, that it shall last for ever, shews it is [...] of Christs Kingdome; we people shall swallow it up, as they have done all other Monarchies; the Babylonian was [...] to the Medes and Persians, and this to the Grecians, [...] the Ro­manes, but this shall be left to none, but this shall be [...]. Dan. 2. 44. that is, to the worlds end; but the Kingdome at the worlds end shall be Christs, for then he gives it up to the Father, 1 Cor. 15. 24. therefore till then, and at that time, when all ends, he hath the Kingdom; Christs spirituall Kingdome, and his Providentiall, were before this time; therefore that which is to begin, when these Monarchies end, must be Christs Monarchy: wherefore from this prophesie we learne, that Christ shall have a Monarchicall State on earth, and a visible Kingdome as other Monarchs had; swallowing up or causing to vanish all other Monarchies, (as the latter Monar­chies did the former:) And that this Monarchy is to be Christs, is yet more plaine, by Dan. 7. where the foure Monarchies under 4, [Page 9] Beasts are prophesied of vers. 3. to 9. the 16. 17. after which Christ sets up a Monarchy, Christ the [...] of Man is the Monarch. vers. 9. to 13. And as the Son of Man in reference to which name he calls himselfe the Son of Man, as wee read in the Gospell, and to him was given a Monarchy, and that af­ter the fourth Beast or Monarchy was destroyed, which is the Ro­mane, that is yet in being, and so Christs Monarchy is yet to come, but his Providentiall and Spirituall Government hath beene of old, therefore it is meant of another, and not of those states of Govern­ment, Hos. 3. 4, 5. the ten tribes then cast off, should be left with­out all Religion till the latter dayes, in which they should be con­verted, and have David for their King, that is Christ, whom David typified; Christ to be a King in the [...] ­ter dayes. therefore Christ is to be a King in the latter dayes: So 2. Tim. 4, 1. when Christ appeares next, he is to have a Kingdome, and that on earth, before the Worlds end, because then he resignes it, 1 Cor. 15. 24. and yet this his kingdome is not till he come againe, which yet he hath not, though it is so long since he ascend­ed; wherefore his Kingdome is yet to come, and this is the scope of the Parable, Luke, 19. 11. 12 which he spake because they thought Gods Kingdome, (that is, the Kingdome of which God hath pro­phesied or promised so much, which indeed was this Kingdome of Christ, as he cals it in that Parable) which they thought should immediately appeare, he tels them he must go a farre journey to receive it, and then he will come, at the time appointed, and bring it with him; by which he means his Ascention into Heaven, and his long stay there till his next coming; So that he confirms them in their opinion of a Kingdome, but rectifies them in the thoughts of the time, The Apostles know not the time when. when it should be; and so Act. 1. 6. 7. he denies not the king­dome, but would not tell them the time when it should be; which was the question they asked, but if he had onely meant his spiri­tuall kingdome, through the Gospels preaching, he might have told them the time of that, for he had said before, that it should be over all the world, Called Israel [...] Kingdome. before the r [...]ine of Ierusalem, Matth. 24. 14. therefore he means this his Monarchy, which is called Israels king­dome; as here, so Dan 7. 18. because they under and with Christ, shall enjoy the honour of that Kingdome: All the Proph [...] have spoken of And indeed of this Mo­narchicall kingdome, have all the Prophets spoken more or lesse, a [...] it is said Act. 3. 19. 20 21, which place of the Apostle is expresly meant of this kingdome of Christ, Act. 3. 19. 2 [...] 21. England. and not of the last Generall Judgement at the worlds end (as it is oft interpreted.)

For first, all the Prophets since the world begun, have not spoken [Page 10] of the Worlds end, and last judgement, but of this Kingdome of Christ have they all spoken, [...] Doctrine so [...]erally belee­ [...]d among the [...]ws. so that no Doctrine was so generally beleeved among the Iews, at Christ his being among them, as that of the Messias, and of his kingdome, wherefore they so stumble still on that.

2 Secondly, the time of which this place speaks, is a time of resto­ring all things; that is, a making all things new, as it is elsewhere exprest, 2 Pet, 3. 13. which cannot be meant of the Worlds end, and heaven which follows it, for at the worlds end, the earth ends, and shall not be made new; and the highest heavens needs no ma­king a new, nor have they any earth in them; therefore it must be me [...]t of a time & a state to be in this world, therfore Rev. 21. 25. the new things come downe from heaven and therefore there must be a reforming things in this World, and a reducing them to their originall, as they were at the Creation; which restitution of all things, shall not be perfected indeed, till the last generall Iudge­ment, but shall be begun, and proceeded much in, at the beginning of this kingdome of Christ; of which also the last Judgement is a part; therefore the whole time of Christs kingdom is truely called a time of restitution, and this place is meant of that Kingdome.

Thirdly, which yet further appears, because it is said, that Christ 3 must remaine in Heaven, till he comes to restore all things; therefore his next comming, is this time, but his next comming is to set up his Kingdome, therefore this time of restitution is his kingdom: And surely this Monarchy and Kingdome of Christ, is that hee chiefely meanes in the Lords Prayer (so called) thy Kingdome come, [...] Kingdome [...] in the [...]. for in this Kingdome is Gods Name most hallowed, because the Son is most honoured, and then especially is Gods will done in earth as in heaven: because (as we shall shew anon) all in that Kingdome shall be holy, and so throughly sanctified; as that they shall resemble (though not perfectly equall) them in Heaven that doe Gods will, that is, the Angels: for Soules of Saints departed, he cannot mean, in that their doing of Gods will, is not expressed in Scripture for our imitation, as the Angels is: now this kingdome of Christ, is called the Fathers also, both in this Petition, as elsewhere, Rev. 11. 15. and in the close of the Prayer, because it is his Originally, he first made it by a Decree, and then gave it to Christ. Daniel. 2. 44. and 7. 9. 10. 13. 14. verse: therefore he is called his King, Psal. 2. 6. and it is confessed in the close of the Lords prayer to be his, that is, it's beginning and root is from him, and it shall in the end re­turne [Page 11] to him; thus much for the first thing that Christ shall have in this world, a Monarchicall state or Kingdome.

Secondly, consider the manner of this Kingdome of Christ, that is, In the man [...] Christs King [...] are two thin [...] both the extent of it, and the qualities of it.

First, the extent of it shall be over all the World, as the other Monarchies were to be, which goe before it, and shall be swallowed 1 up by it Dan. The extent of Christs Ki [...] ­dome. 2. 37. 38, 39. 40. and 7. 23. all the knowne and estee­med parts of the World were under those Monarchies; and so they shall be under Christ; therefore it is said to grow up into a Moun­taine, and fill the whole earth, It shall be [...] all the World Dan. 2. 34. 3 [...]. and 7. 27. therefore the seventh Trumpet, which declares this Kingdome of Christ, brings in all kingdomes on earth under Christ Rev. 11. 15. to the end: For of this Trumpet it is said Rom. 10. 7, the Mistery spoken of by the Prophets should be done, that is, the Kingdome of Christ set up, and as the other great Monarchies brought under them all kingly power, and they were Kings of Kings, so shall Christ also: therefore Dan. 2. 35. the Monarchy, that is, not the people, but the State and Dignity vanished as dust to nothing, the people remain­ed, but the Monarchy came to nothing: So Dan. 7. 12, the Domi­nion was taken away, though their lives continued, and ver. 9. the Thrones cast downe, that is, of the foure mentioned kingdomes, and vers. 27. all dominion and greatnesse shall be Christs and his Saints, none shall have Dominion and Greatnesse but he, All Rulers shall serve him: Christs King­dome exprest. 1 In its Sp [...] ­rituall estate. 2. The [...]re shal [...] bring all [...] it. So Isa. 2. Christs kingdome is expressed; First; in its spi­rituall State by the Gospels preaching, vers. 2, 3. &c. thence it shall proceed, to bring under it all the earth, even the haughtinesse of people, that is, their Kingly power, which is the height and pride of the earth, and he alone shall be exalted as Monarch, verse 11. 17. &c. Isa 24. 21, 22. 23. The high ones, that is, the Kings, and their Monarchies, shall fall before the Lord; and the Sun and Moon, that is, Majesty of a higher and lower ranke, shall vanish before him, as Rev. Rev. 21. 23, 2 [...] explan'd. 21. 23. 24. No need of Sun or Moone, that is, kingly power, Christ will be instead of all to it; so Chap. 22. 5. 21. 24. Kings bring their glory to it, that is, lay downe their Honours th [...]re; and this he seemes to meane, by shaking not earth onely, in change of customes with people, but Heaven also, that is, the Kingly power; therefore he addes, Hag. 2. 21. 22. explain'd. shake Heavens, and overthrow Thrones, Hag. 2. 21, 22. which the Apostle applies to Christ and his Kingdome, Hebr. 12, 26, 27. and shews, that he can doe it, in that he is so great a King, as once shooke the Earth with his voice, when he gave the Law, and [Page 12] set him up a kingdome of one Nation; but he can and will shake Earth and Heaven also, when he sets up his full Kingdome, and makes the new Heaven and Earth, for these words, yet once more, sig­nifies the removing of old things in Heaven and Earth, to make new, that is, to change all worldly customes, and so all kingly glory, and set up a new, even his owne glory: So Zach. 14. 9. Then the Lord shall be King of all the earth; and his Name one, and the Lord one, no more Lords but he, as the Monarchies in that time swallowed up all kingly power under them: And this Monarchy of Christs, com­ming after all the rest, when more of the world is found out, will be larger in extent then all the former, The name of the Lord Great, from East to West, as never yet any was, Mal. 2. 11.

For the better understanding the extent of Christs Kingdome, consider that before this Monarchy of Christ shall end, [...]ards the end it shall ex­ [...] to all rea­ble creatur [...], [...]els, Devils, all tongues. and be gi­ven up to the Father, it shall extend it selfe to all reasonable crea­tures, Angels, Devils, and all tongues, Phil. 2. 10. 11. so that every creature, reasonable, shall acknowledge Christ to be Lord and King, but this generall extent of it, shall not be till towards its consummation, He shall put all under his feet, and then resigne, 1. Cor. 15. 24. and by Paul; Rom. 14 [...] 10. 11. this universall subje­ction is referred to the last and generall Judgement, so that of this I now speake not; but of the generality of all that live on earth, under Christ his Scepter and Monarchy, in its first rise and conti­nuance; this is the extent of Christs Kingdome.

2 Secondly, the quality of this Kingdome of Christ, for the open­ing of which we must know, [...] quality of [...]ists King­ [...]. That the day of Judgement is taken sometimes more strictly, sometimes more largely in Scripture; Strictly, it is taken for a partiall Judgement, when some are judg­ed, but not all: [...] day of judge­ [...]t taken [...]ctly for a par­ [...]ll Iudg­ [...]t. many both Saints and sinners shall be judged, and that with great terror and solemnity, but all Devils, and all the generation of Man-kind, from Adam to the last that shall be born, shall not be judged in this partial and more strict day of Judge­ment. But more largely, More largely. is taken for that generall day, when all men and Devils shall be judged, as Matth. 25. 31. to the end, and Phil. 2. 10. 11. and now it is not, usuall by the day of judgement, to mean onely this large and generall Judgement, but the Scripture speaks of a day of Judgement more partiall and more strict, wherein not all, [...]any shall be [...]ged before the [...]erall judge­ [...]t. but yet a world of Saints and sinners shall be judged, and that long before the last and great judgement, as Dan. 7. 9. 10. and 2 Tim. 4. 1. and 2 Pet. 3. 7. and Rev. 11. 15. 18. which [Page 13] cannot be meant of the last generall Judgement, because after that Christ resignes his Kingdome, as is shewed formerly, 1 Cor. 15. 24. but this is when he takes his Kingdom, as all the places shew, and much is to be done by Christ and his Saints after this; and it is said expresly, that the second death instantly followeth the last gene­rall Judgement, Rev. 20. 4. but of this Judgement it is said, the Temple was opened, and great things done after it, Rev. 11. 15. 18. 19. and in 2 Pet. 3. 7. 13. it is said, There shall be a new Heaven, whereas the highest Heavens are not made new, into which the Saints enter, after the last Judgement, and a new earth, in which dwel­leth righteousnesse; but the Saints after the last Judgement enter the highest Heavens, and dwell not on earth, Matth. 25. 34. that is the Kingdome prepared ever since the foundation of the world, and they go in­to eternall life, vers. 46. that is, the highest Heavens above the Sun and time, so that no righteous men shall be left upon the earth, and this is applyed to the new Ierusalem, Revel. 21. that former things passe away; and all things are made new, vers 4. 5. Now this Jerusalem is not heaven, for it comes downe from God out of Heaven, vers. 2. therefore it must be meant of a change which shall be in this world, Why the [...] there made [...] called a judg­ment. on earth, before the Generall Judgement, which he cals by the name of the day of Judgement, vers. 7. And it is fitly so called, for it shall be.

First, 1. Because [...] judging of [...] godly. a generall Judging (though not to the second death) of all the ungodly in the world, at least, of all that will not stoope to Christ his Scepter, being indeed that Judging, Luk. 19. 27. as Noahs flood was, from whence he fetched his argument, 2 Pet. 3. 6. That as once by water God destroyed all people, (except such as were in the Arke) but did not then end the world, but gave time and ages after it; So will he once againe destroy all ungodly ones on earth; but give thereby a Reformation, not an end to the world.

Secondly, A judging to Saints alive. this shall be a judging to the Saints alive, Many that are dead and killed shall be raised up, and justified before men, and they that are alive, shall be blamed (as we shall shew anon.) So that this time is fitly called a day of Judgement, now these two times and degrees of Judgement, begin and end Christs Kingdome or Mo­narchy; wherefore all the time of Christs Kingdome may fitly be called a day of Judgement, it being a rewarding of his Servants, and punishing the wicked. And as in a naturall day there is the be­ginning or evening, Its called a [...] because morn [...] and evening. and progresse to its end, or morning of it (which is the best time of it,) So is there in this day of Judgement, or [Page 14] time of Christs Monarchy, an evening or beginning which is lesse glorious, and a morning which is much more Glorious; but leads to its end, Kingdom is Day, and is evening morning. as the morning doth to the end of the Day. Now because the evening and morning makes one Day, and all Christs time for his Monarchy is but as one Day, (wherefore it is called Christs Day 1 Cor.) Therefore that which is to be done in the morning or lat­ter part of the Day, is joyned with the evening or beginning of the Day: because before this time is ended all such things shall be done; thus Dan, 12. 2. 3. It is said, that at the time in which Michael the great Prince shall stand up; for Daniels Prophecy: And there shall be a time of trouble, such as never was, and many that sleepe in the Dust shall awake, some to everlasting life, and some to everlasting contempt, and they that be wise shall shine a [...] the brightnesse of the Firmament. Which things Christ applies to the last generall Judgement, which we call the Morning or glory, or close of that day of Christ, Mat. 25. 46. and 13. 40. 43. Yet it is conjoyned to the Evening, and first beginning which is troublous and Darke, Dan. 7. 9. 10. The ever­throw of things, that is, former Monarchies and all Kingly power, and the innumerable company of Angels, and setting the Judgement, and opening the Bookes, (which is not till the last part of the Day, of the generall Judgement, as Rev. 20 12. 13. &c.) are joyned toge­ther, so 2 Tim. 4, 1. Christs appearing kingdome, judging quicke and dead, are conioyned, as if all one; whereas (though at his first appearing, he shall iudge some quick, and some dead, yet) the ge­nerall iudging all quick and dead, shall not be till the latter end of this Day. And this is it hath made many mistake, as if there had beene no comming of Christ, or Judgement, but the last and univer­sall Judgement, whereas there is another before it, more then a thousand Yeares, [...]n Scripture [...]imes joyns [...]her, farre [...]t in time. as we shall see hereafter. But God in Scripture joyns together, things farre distant in time, because done in the same day of Christs Monarchy: as we sometimes see an hill, and see not many miles of low grounds and valleys betweene us and that Hill: but thinke the Hill is neere us: So God hath made visible some of the most glorious works of Christ, in the morning or latter part of this his day and Reigne, but more obscurely presented a great deale of the beginning and former part of this his Day and reigne, wher­fore it hath beene over-looked by most Christians, since the first hundred Yeares: and nothing hath beene seene but the last generall Iudgement, and triumph of Christ (which shall be onely at the last Day) over all People.

[Page 15] Now then to open the quality of Christs Kingdome, wee must shew (and that briefely) what it is in both the parts of that Day of his; namely, what [...] in the Evening or first part of it, and what it is in the Morning, or latter part of [...].

First, What manner of Kingdome it a shall be in the E­vening of the Day. What manner of Kingdome Christs shall be in the Evening and first part of it. The beginning or first part of Christs King­dome, I call an Evening, alluding to the Creation, in which every day, had first it's Evening, and then it's Morning. Because compa­red with the following state and glory of it, it is as short of Majesty as the Evening is in glory short of the Morning, and time follow­ing.

Now in the evening or beginning and first part of Christs King­dom, as in other Evenings there is first an end, or withdrawing and ceasing of the light and glory of the fore-going day, this shuts in: and the Day enluing, tends first to a night; So Christs Kingdom shall begin with the withdrawing of Peace and comfort (had through the time and Raigne of the fore-going Monarchies) and darknesse of night, that is, great troubles shall begin to arise, upon those who shall be Subjects of Christs Monarchy, both beleeving Gentiles and Jewes with Israelites or the ten Tribes, who shall be all converted, and after that be greatly troubled, as we shall shew, when we open the beginning of his Kingdome; which trouble, is as the shutting in of a former day: but when this trouble is at it's height, and full; then comes the beginning, or setting up of Christ his Kingdome; for the opening of which consider we three things.

First, Three things [...] be considered [...] the beginning Christs King­dome. What Christ will do, when he sets up at first this his King­dome.

Secondly, Who shall be the Subjects of this his Kingdome.

Thirdly, What shall be the Priviledges of this Kingdome, which is the opening or first part of this his Day.

First, What Christ will doe when he at first sets up this his King­dome, 1 What Chr [...] will do [...] when [...] sets up his King­dome. he will come from Heaven visibly, Even as he went up thither: Act. 1. 11. which comming is not his last comming, to the last Judg­ment, but a middle oue, twix't that and his first comming, which hath not been considered. Three comming of Christ. For Christ had three commings: The first was when he came to take our nature, and make satisfaction for sin The second is, when he comes to receive his Kingdome, for to re­ceive which he went into heaven, Luk. 19. 12. 15. which is that I am now speaking of. A third is, that when he comes to iudge all and end the world: the latter comings are two distinct commings, not all [Page 16] one, (as it hath beene thought) therefore they are made distinct, Mat. 24. 3. and answered dictinctly by distinct signes in that Chap­ter. Now this second comming of Christ, which shall be long be­fore his comming to the l [...]t Judgement, and to end the world [...] is that when he beginnes and sets up this his Kingdome, for at the setting it up, Christ shall come from heaven, Dan. 12. 1. Mi­chael shall then stand up, that is, Christ shall then visibly appeare, which is not spoken of the day of the last Judgement, For it is the time of the Israelites great trouble, after their first conversion to Chri­stianitie, as we shall shew hereafter, 2 Tim. 4. 1. with Dan. 7. 13. when Christ came to bring his Kingdome, he appeared, but his comming to his last judgement, is to judge and resign his Kingdom, therefore this is a former coming, at which second comming of Christ, when he comes to begin his Kingdome, he will come with the same glory as at the last; for as it is said of his last comming to judge the world, Mat. 25. 31. 34. He comes with a Throne, and as a King, so shall he come at his second or next comming, when he begins his Kingdom, Mat. 19, 28. which place is the same with Luk. 22. 30. where he ex­presly speaks of his owne Kingdome, which he is to administer in this World, whereas that Kingdome in Heaven is the Fathers, Mat. What Christ [...]all doe when he [...]omes. 13. 39. 34. Now when Christ with his glory shall come from Heaven, he will doe three things.

First, [...] He shall raise [...] all the [...]aints He will raise up the Saints, which are dead before this his coming, not onely such as have beene martyred, as some thinke, but all Saints who have dyed in the Faith, Rev. 20. 4. not onely they that were beheaded, but all that subjected not to Antichrist, by which innocency from Popery, he meanes all Saints, though he instances in an escape from Popery onely, because, that is the snare, which in this latter part of the world takes such as are not Saints, and more plainely, Rev. 11. 15. to the chapters end, there is set out Christs Kingdome, and it is said, that not onely the Prophets, but all that feared him, both small and great, should be judged and rewarded, even all that feare him, small Christians and greater, and how judged, that is, their cause pleaded against their enemies by a just punish­ment of them, in the present generation of the wicked, in whom all the foregoing generations of the wicked were punished, God shew­ing thereby what they all did deserve, and rewarding the Saints, how is that? by raising them from the dead; for as he speakes of the dead Prophets, so doth he of the dead Saints, and of all Saints dead, and not onely of such as were martyred; and this Resurecti­on [Page 17] is not at the Worlds end, for after this he shewed many things were done in the World, as the Temple opened, &c. and it is the be­ginning of Christs Kingdome, as we have shewed before; this also is cleare by that signification that Christ put on their receiving the Lords Supper, in a Table gesture, where they sate as it were at his Table, and he served them; for as they sate at Table, eating the Passeover, he instituted and administred the Lords Supper, Luk. 22. 14. He sate downe, that is, in a Table gesture, at the Passeover, and vers. 19. 20. at that meale he instituted the Lords Supper, and there­fore as they sate in the Table gesture, for it was as they were eating at Table. Mat. 26. 26. which was sitting, Mark 14. 18. Now I say having thus Administred to them the Lords Supper as they sate, he in that being as one that served them, because he gave the bread and wine; whereas in the Passeover, they eate it with him, without his Administring it to them. He inferres hence two things.

One was, that which met with the present corruption of pride, that then brake forth, vers. 42. to 48. Since he had set them downe, and served them, they should not strive who should be greatest.

Another was, a consolation for the future, which was signified and sealed up to them, in that Sacrament of the Lords Supper, vers. 28. 29. 30. that by his admitting them to sit and eate of that his Sup­per and Table, he did shew and seale to them the fellowship which they should have in his Kingdome: That they should sit as Kings, and rule the Tribes of Israel, which cannot be meant of Heaven; for that is the Fathers Kingdome, and Christs Kingdom ends when this world ends. Therefore the Sacrament of the Lords Supper, not onely seales up and signifies, spirituall and eternall Priviledges, but also the Kingdom of Christ, which shall be enjoyed in this world: and therefore it is to cease at his comming, to set up this Kingdom: for it is to shew forth his death till he come, &c. 1 Cor. 11. 26. and then to cease. And this is not onely signified and sealed to the Apostles, but as in them he gave the Sacrament to all Beleevers, so in them he taught all Beleevers (members of his Church) that as sitting at his Table, assured them that they should rule with him in his King­dom; so that the gesture of a Table is necessary at the receiving of the Sacrament, Sitting at the Sacrament. or else, a maine use and comfort of the Sacrament is lost, which is the signification of our Raigning with Christ in his Kingdome, in this World. And whereas it is inferred upon the A­postles being with Christ in his Temptations, Luk. 22. 28. It is not meant onely of his Personall Temptations, but of his mysticall, that [Page 18] is, all the Temptations which in his Name and Members doe befall him; therefore Paul saith, He filled up the sufferings of Christ, Col. 1. 24. and so agrees to every Saint. Now if all Communicants at the Lords Supper, who are Saints, have signified and sealed to them, by sitting at that Table, in a fellow-like gesture, or rather they sitting, and Christ serving them, assures them that they shall have a King­dom and rule in this world with Christ, then surely being dead be­fore this Kingdome, they must all as well as the dead Apostles be raised up, when Christ comes to begin this Kingdom. So Act. 3. 12. 20, speaking of Christs n [...]x [...] coming, after he ascended, (which is this his second coming) to set up his Kingdom, for he saith, that the heavens must hold him till then, and then he is to restore, that is, make new heavens and new earth, which he is to do in his Kingdome, Isa 67. 17. Re. 21. 12. (I say) he saith in these times, those Beleevers shall be refreshed, and their sinnes blotted out, therefore then were they to be raised from the dead; or how could their sins be blotted out, and they then refreshed, and surely most of the rewards pro­mised in the Epistles to the seven Churches in Asia, are meant of these times of Christs Kingdom, Rev. Chap. 2, 3. and not of rewards in Heaven, as it is usually taken, as those rewards, Rev. 2. 7. 11. 20, 27. and Rev. 3. 12. for in heaven there is no Paradise, or tree of life, or Christ his ruling Nations with a Rod of Iron, or sitting one Thrones with a kingly power, for at this Worlds end, before Hea­ven is entred, Christ resignes his Kingdome; wherefore all these things are applied to Christs Kingdome on earth, Rev. 21. 22. which b [...]cause we should not thinke it to be Heaven, it is said ex­presly it came downe from heaven, Rev. 21. 2. it is indeed heavenly, but yet on earth, not in heaven; thus what is promised Rev. 2. 11. not to be hurt of the second death, is performed to the Saints of this Kingdom on earth, raised from the first death, Rev. 20. 46.

So what is promised of Paradise, and the tree of life, Rev. 2. 7. is performed in this Kingdom of Christ, Rev. 22. 14 So what is pro­phesied Rev. 1. 26, 27. is in effect applyed to this kingdom of Christ on earth, Rev 21. 7. and so that promise Rev. 3. 12. of the new Jeru­salem, is applyed to this Kingdome, Rev. 21. 2.

Now the condition of these promises is to overcome, which seemes to agree to every beleever, for faith is the victory by which we overcome, 1 Ioh. 5, 4. yet if it be applicable, onely to some who peculiarly contest with adversaries, yet sure it is found in divers who were never martyred, as Luther & others, who conflicted and [Page 19] overcame, more then some Martyrs, therefore surely not onely the martyred Saints shall be raised from the dead at Christs Kingdome, but other dead Saints also; therefore this coming of Christ, to set up his Kingdom, is set out by the Saints raised from the dead, and praising of him, Rev. 15. this coming of Christ, and setting up his Kingdom, which was spoken of Rev. 11. 15. to the end is expressed first by the antecedents, and preparatives to it, namely, seven Vials; that is, a perfect measure of wrath to be cast on the wicked; which Vials are exprest particularly in chap 16. after the sixth of which, the wicked combine against Christ and his Saints, Verse. 13. to 17. which is that in Rev. 11. 18. the Nations were angry & the seventh and last Viall was powred out, Rev. 18. 17. which was the ruine of all the wicked by Christs comming, and setting up his Kingdom, as we shall shew anon, the same with Rev. 11. 15, 16, 17, 18. the blow­ing of the seventh Trumpet, and then Christ sets up his Kingdome, which beginning of Christs Kingdome, after the generall descripti­on of the antecedent wrath, Rev. 15. 1. I say is exprest vers. 2. 3▪ 4▪ 5, by all the Saints described by their not subjecting to Popery, stand­ing on a Sea of glasse, singing Moses his Song, that is, they were Saints raised from dead, as the Israelites were ra [...]sed out of the Sea, as men from the dead: when Moses sung that Song, Exod. 15. for so that seventh Trumpet, Rev. 11. 15. to the end, and this, 15. chap. seems to be all one, this explaining that. This is the first thing that Christ will doe, when he comes from Heaven to set up his King­dom, he will raise up all Saints who are dead before his comming, therefore he is said to come with all his Saints, The Saints the [...] like his between [...] his Resurrection and ascension. Zach. 14. 5. For surely, as Christ had a middle State on earth betwixt his Resurre­ction and Ascension for forty dayes; so shall his Saints have who dye before his comming from Heaven; but all the dead who are not Saints shall lye still in the dust, even till the last and generall Judge­ment, Rev. 20. 4, 5, 12. for the second death, that is, hell torments everlasting shall have no power on them that were raised, therefore they were all Saints. & this is the first Resurrectiō, of which they that partake, shall not returne to a mortall state of body againe, as they shall be who live on earth, nor yet be so perfectly glorified, as they shall be afterwards, for then the People on earth could not bear their presence, for they shall shine as the Sunne, Mat. 13. 43. but they shall be in a middle state betwixt glory and mortality, as Christ was after his Resurrection, before his Ascension, clothed and conversing when he pleased with men, and withdrawing at his [Page 20] pleasure; and this is the first thing Christ will do when he comes from heaven, to set up his Kingdom.

Secondly, [...]. He will de­ [...]roy the wicked. [...] he will destroy the wicked people on earth, for they about the time of his comming, will grow to agree and combine against the Saints, and then will Christ suddenly surprise them to their ruine, Rev. 11. 18 and so Revel. 16. 13. to 18. for these two places are the same. And so Rev. 15. 1. he expresseth Seven-vials, that is, Gods full wrath to the wicked, for seaven, notes perfection, the particulars of which are exprest, Rev. 16. the last of which, finds the wicked in Armies against the Saints, and ruines them all, vers. 14. to the end: therefore it is said, it is done, that is, all the wicked are ruinated, vers. 17. to the end, therefore in that Rev. 15. 1, 2, 3. after he had shewed the seven plagues which were all to fall on the wicked, he shews the consequent of the last of them, that the Saints are seene on a glassie Sea, with Moses Song, because as then all the Aegyptians were drowned in the Red Sea; so now, all the wicked are slain, for before Christs coming the wicked shall weare out the Saints, Dan. 7. 21, 25. therefore when he comes he will de­stroy them who destroy the earth, as Rev. 11. 18. so 2 Pet. 3. 4. to 14. This worke of Christ is called a day of Judgement, not for all, but onely the ungodly (as it is said in that place.) And the Apo­stle saith, Rev. 16. 15. that Christs comming will be sudden, which shews that in both Texts is the same meant; and even as in the old world by water, so once more by fire, will Christ ruine the wicked, but the Saints shall scape as they then did in the Arke, and the world shall not end, as then it did not, indeed the heavens and earth are said to melt, but it is meant of the Inhabitants of them, both of high and low ranks, as it is also, Heb. 12. as we shewed hefore, for the Apostle speaks from the Prophets, as Isa. 65. 17. and 66. 15. 16. who means not the place of heaven and earth, and so the worlds end: for they prophesie of many things to be done after this in the world, vers. 12, 13. 19. to the end; and so the Apostle tels us of n [...]w heavens and earth after this, which shall not be after the worlds end, for then all time and this earth shall cease for ever, as we shall shew anon; so that not onely at this worlds end, but be [...]ore it, shall the wicked be slain with fire, and that with great terror and Majesty; therefore David so discribes his victories in a sum, Psal. 18. 7. to 16. by Gods coming with fire and dreadfull Majesty, not so much speaking poetically of what was done, as prophetically of this destruction of Christs upon the wicked, at [Page 21] the setting up Christs Kingdome, of which David was a Type; therefore his words in that Psalm, vers. 2. I will trust in him▪ are said to be the words of Christ, Heb. 2 13.

Now some thinke that this ruine of the wicked shall be to every one, but I thinke that that generality shall not be now, but at his third and last coming; but now he will onely ruine the Armies of them (for in such an attempt against Saints doth he finde them, Rev. 11. 18. and 16. 13. to 18.) as the ruine of the Egyptians at the Red sea was not of every one, but of them that were in Armies combin'd against the Israelites: And so he will breake their head and arme, and make the rest slaves to the Churches, and it seemes some wicked shall be left, because by the end of Christs Kingdome great Nations of wicked must be in the world, called G [...]g and Ma­gog, Rev. 20. 7, 8. which cannot rise out of such as prove hypo­crites, and be excommunicated out of Christs Kingdome (as some think) for there shall be no hypocrite or excommunicate person there (as we shall shew hereafter) therefore there must be some wicked left for a seed to these Nations; as when the world was drowned, Cham was saved for a seed of the cursed Nation to be rooted out, when Gods people should have a Kingdome; and so much seems to be implyed, Rev 21. 27. and 22. 15. where it is said, The wicked shall not enter, but be without, implying, that they shall be in the world, though kept out of Christs Kingdome, and these remaining wicked shall be the Nations ruled with Iron, Rev. 2. 27. for no Saints shall be so severely ruled; and Isa. 65. 28. the sinner, though living long as well as the Saint, shall be cursed; therefore they shall be, but be cursed tributaries, as the Gibeo [...]ires to the Israelites; for all the credit and happinesse in those dayes shall be in Christ and in being holy, vers. 16. therefore they are described in a slavish state, Isa. 65. 13, 14, 15. speaking of this time, as appears by vers. 17. And this is the second thing Christ will doe when he comes to set up his Kingdom.

Thirdly, 3. Christ will examine, blame, and shame the Saints. Christ will examine, blame, and shame the Saints who are alive at that his coming, if they be found to have walked loose­ly, he will not kill them nor change them in a moment, that is to be done at his last coming to judge all, as we shall shew afterwards, but he will shame them that have been loose, Rev. 14, 15. therefore Peter exhorts to be holy that we be not blamed at his comming. 2 Pet. 3. 11, 12, 14. now when Christ hath thus done and put his Kingdome into form, he will withdraw to heaven againe, and leave the Go­vernment [Page 22] to the dead Saints raised up, Christ with­ [...]raws himselfe [...]to Heaven and [...]ave [...] the Go­ [...]rnment to the [...]ised. among whom the Apostles shall be chiefe, therefore he saith, Luk. 22. 29. as the Father gave him, so he gives them a Kingdom in which they immediately shall rule; which is Christs first part of his Kingdome, which finished, Christ will come againe, The Apostles [...]all be cheife and in person administer things (as we shall see anon) but for this first part of Christs Kingdome, he will give it to the Saints, that is, to them immediately to rule, therefore saith Matth. 19. 28. they shall judge on thrones the twelve Tribes, that is, they and all beleevers shall rule the world, in which the twelve tribes shall be chiefe, and they shall not onely rule as Kings, but as Priests, Rev. 20. 4. that is, Discipline their Soules as well as rule their bodies, & yet this rule is said to be with Christ, Re. 20. 4. because in his name and by his appointment, and in a speciall presence of his, though not bodily, therefore the Kingdome is said to be sometime Christs, and sometimes his Saints, Daniel 7. 13, 14. 18, 22. which surely is said, because as he will at last, be constantly on the Throne visibly, and come at the first visibly to set up this his Kingdome: So he will depute the Saints Governors, and with­draw his visible presence for a time to Heaven again, for, 1 Thes. 4. 5, 6. and Matth. 25. 31. (both of which speake of the last Judge­ment at the worlds end,) yet he is said then to come from Heaven, though he had come before, therefore he must have gone to heaven again, therefore the Apostle comforteth them at the last Judge­ment; That they shall be ever with the Lord, intimating that before he had come, Object. Better to dy before. and with-drew without them: but now would doe so no more. If yee say it is better then to die before this Kingdome begin, since all the Saints who died before this Kingdome be­gun, shall be raised from death, and live immortall Lifes and rule the World, whereas the Saints that live to it, and in it, shall live but mortall lifes, Answer. and under the Government of the other Saints: I an­swer, God hath appointed somewhat proper and peculiar to eve­ry Age of his Church and people; but the last Ages, shall in this life and world excell the former, Hebr. 11. 40. the former without the latter Ages shall not be perfect, Better to live at that comming. and for the latter Ages are bet­ter things provided then for the former; wherefore these Ages which shall fall in Christs Kingdome, shall farre out-strip all former Ages, and not onely in happinesse in this World, (but for ought I know) as they shall be more holy in their mortall Life, so they shall be ever more glorious in Heaven: therefore it is to be desired to live to these Times of Christs Kingdome, though I confesse in some re­spects to this present world and time on earth, the Saints dead [Page 23] before Christs Kingdome shall have an advantage of them who live to it, Advant [...] raised Saint [...] because the dead Saints shall bee raised and live also, but in a nobler way, by which dispensation God recompenceth them, for they who live and dye before Christs Kingdome, live most by faith in trouble and darknes, and therefore are raised up on earth to inhe­rit Christs Kingdome: But they who live in Christs Kingdom, have a life of peace and joy, and most promises fulfilled; so that (com­paratively) their life is a life of sence, wherefore they shall have no Resurrection till the last Judgement, but yet they have more glory and holinesse in this world (which is the seed-time for eternitie) and so shall have more glory at the last day, They shall hav [...] more glory at [...] last. and for ever; whereas the deeds of dead Saints raised up, being wages and reward, and not a worke or service, shall not adde to their account at the last day, but they shall bee judged according to what they did in their mor­tall lives, even as in hell they that dye and are cast into it, shall not be judged at the last day or punished in hell, for what they doe being dead, (except the poyson on earth which their counsells and pra­ctices, when they lived, shall spread) so neither shall the Saints de­parted, though raised againe; So that it is to bee desired to live to Christs Kingdome, though we may be much comforted, if God please to have us dye before it come.

If you object, Obje. How [...] soules be fetched from heaven to live on Earth a­gaine. how can soules of Saints dead be fetched from hea­ven to live on earth againe, with men in their bodies, since it is a damage to be fetched from heaven to earth, and from the bodily pre­sence of Christ and face of God, and innumerable company of An­gels to converse againe on earth with men. Answ. Their Soules be not in the [...] highest Hea­vens. I answer, this objection supposes the soules of the dead Saints, to be in the highest heavens, which is not so, but if their soules were in the highest heavens, yet it becomes them to doe it, to serve Christ, as the Angels come from heaven to serve the Saints, and as Lazarus his soule came into his body againe, at the commandement of Christ; but it is likely the soules of the dead Saints, are not in the highest heavens, but in a middle place, better than this world, but inferiour to the highest heavens, which is meant in the New Testament by Paradise, in which they have full joy and perfect happinesse, Heb. 12. 23. and a speciall presence of Christ, Phil. 1. 23. and 2 Cor. 5, 6, 8. that is, a presence to their minds, They are kept in a place till Christ come. which may be, though they be not where Christs [...]o­dy is, and in this place they are kept till this Kingdome of Christ come, and then they shall assume their bodies, till the worlds end, when with soule and body, they with all other Saints shall goe up into the highest Heavens for ever.

[Page 24] To prove this, [...]easons to prove there are these Reasons.

First, The Apostle puts a difference betweene Heaven and Para­dise, in two severall places, 2 Cor. 12. 2. 4. and therefore cals it visi­ons and revelations, in the plurall number, vers. 1. and Paradise is said to be the Kingdome of Christ, that shall be in this world, Rev. 22. 14. compared with Chap. 2. 17. Because that which made this Paradise, is by Christ brought into this world; and into this Para­dise, went Christs Soule, and the Theeves, which was not Heaven, for it is called Christs Kingdome, which is only in this world, Luk. 23▪ 42, 43. and its most probable, that Christs Soule, never went in­to the highest Heavens, till his body went also; for his going into the highest Heavens, is a going unto his Father, which when he doth, declares his righteousnesse, that is, that he is justified from all guilt imputed, Joh. 16. 16. which he is not till he rose from the dead, and so ascended in body and soule.

Secondly, 2. None but the high Priest, went into the holy of holyest, which taught us that none but Christ, and so none before Christ, ever entered the highest Heavens, Heb. 9. 7. 8. the way to Heaven was never opened till Christ the High Priest, was entered Body and Soule, The way to the highest Heavens never opened till Christ went. (for so onely he is the High Priest) and whereas it might be thought,, none entered in their own name before Christ, but they might in his name doe it before him. That is not possible, for the High Priest could not send any in his name, into the holyest, but must onely goe in his owne person, and so must Christ into heaven, for this the Apostle tells us, the Holy Ghost taught us by that, and so Christ hath the High Priests dignity, that no man but he ever yet came into the highest Heavens: as the holyest in the Taberna­cle never had but one man in it, namely, the High Priest; so the highest Heavens never had but one man in them, namely, Christ, nor shall have, till the Worlds end: and till Christ came and went in thither, it was shut up and never opened to any, Heb. 9. 8.

And whereas it may be said, Obj. that the Soules of Saints may goe into the highest Heavens, though their bodyes be not.

I answer, Ans. That the bodyes of Enoch and Elias were taken up to­gether with their Soules, The bodies of E­noch and Elias taken up with their Soules. for they did not dye, but were translated and changed, and so left not their bodies behind them, wherefore if their Soules were in the highest Heavens, their bodies also were; which is absurd to thinke that any bodies were there before Christs; wherefore there is a place, and not the highest Heavens, in which the Soules of dead Saints are kept, from whence was fetched the [Page 25] soule of Lazarus, and other Saints, who dyed and were raised up at Christs death, whence they shall come, and being raised shall be joyned to their dead bodies, and rule Christs Kingdome on earth, Christ himselfe as a man comming visibly with them.

And if you aske, where this place of Paradise is?

I answer, Where Parad­is. It must be below the third or highest Heavens, therefore surely it is in the Region or Element of fire, where the Sunne and Starres are, or in the highest Region of ayre, which is called Hea­ven in Scripture, for Paradise is Christs Kingdom, begun and shall be its perfection, Rev. 2. Therefore as Christs Kingdome is in this world, and the Fathers in the Heaven, so is Paradise. Nor doth this countenance the Papists Purgatory, for that is a place of Penance and Satisfaction, but this is a place of perfect joy and neere comma­nion with Christ (though not locally) in which they are reserved till the resurrection of their bodyes; a condition much better then that on earth; though short of the highest Heavens, which Purga­tory is not, but a Prison. Now these Saints fetched from this Para­dise, and joyned with their bodyes raised from the dead (which is the first resurection) they rule Christs Kingdom, even all of them, though some of them in more eminent places than others.

Now for the second thing; Subjects of Christs Kin [...] all living [...] and all [...] on the eart [...] namely, the Persons that shall be go­verned, or the Subjects of this Kingdom. They shall be all that live upon earth, and the place they shall governe shall be the whole World, Psal. 45. 16. The Children of the Church (that is the Saints) shall be Princes in all the earth; the wicked on earth shall be ruled like slaves, Rev. 2. 26▪ 27. the Saints that live on earth, shall be ru­led like the Israelites under Salomon, themselves being as Lords, therefore is Christ called the King of Saints, Rev. 15. 4. where this his Kingdom is described, because all that rule and are ruled there, are Saints, and he makes the Saints Lords, and all the wicked slaves.

Now these Subjects of his Kingdome, All the [...] of Israel [...] converted made Sub [...] [...] this King shall be both their Tribes converted unto Christ, and the Nations of the Gentiles thereof, Mat. 19▪ 28. it is said, they shall judge the twelve Tribes, that is, go­verne and rule them, not that they onely shall be then governed: but they onely are named, partly because in these latter dayes the conversion of the Gentiles was not then knowne, and partly be­cause in these latter dayes, ten of the twelve Tribes are lost, but shall be found out and made Subjects of this Kingdome of Christ; so Isa. 24. 23. God before his ancients shall reigne, that is, his ancient, people the twelve Tribes. Israelites and Jews, they shall be the sub­jects [Page 26] of Gods kingdome, Ezech. 37. 21. Israel and Iudah (who never were ioyned since they were divided in R [...]hob [...]ams dayes (shall be one people for [...]ver, under one King David, that is, Christ typified by David, [...]alem shall [...]ilt againe [...]is kingdom. for this division was since David: and as the twelve Tribes shall be the subjects of this kingdome, so the Cities of the Tribes shall be built againe, and inhabited by naturall Israelites, especially Ierusalem, which shall bee the most eminent city then in the world, or that ever was in the world, Psal. 69. 35. 36. which is a prophesie of what should bee done to Israel, both as a punishment for their crucifying Christ, verse 10. to 29. and also what should be done af­ter Christs death, ver. 35. 36. so Zach. 14. 9, 10, 11. when the Lord is one King over all the earth, then shall Ierusalem be built, and as the Israelites, so all the Gentiles which are Saints shall bee subjects of this Kingdome, Revel. 21. 24. but the Israelites shall have the greatest glory, as the elder brothers double portion, as the naturall branches of a s [...]ock before a wilde branch ingrafted, therefore it is called the Kingdome of Israel, Acts 1. 6. though it contain all saints (Israelites and Gentiles) because its primitive glory and principall; [...]elites s [...]all [...] preemi­ [...] in Christs [...]gdom, above Saints. shall bee Israels, for indeed the Israelites shall bee first raised to this glory, and at Ierusalem will Christ begin to shew himselfe, and then by and from the Israelites shall glory descend to the Gentiles, as the Gospell first did, [...]ouble ful­ [...] of the Gen [...] Luke 24. 47. there is a double fulnesse of the Gentiles, Rom. 11, 12. 15. 25.

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

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

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

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

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

There hath beene an opinion, [...] No back­ [...]ding in this [...]ingdome. that there shall be a backsliding before Christs comming, as indeed there was before the ruine of Ie­rusalem after Christs death, and was a signe of it, Matth. 24. 12. and perhaps there shall be the like before his setting up of this his Kingdome, but there is not the least hint in Scripture of a backsli­ding after his Kingdome is set up, before his coming to the last ge­nerall Judgement: As for that Luke. 18. 8. it is evidently meant (not of his coming to the last Judgement, but of his comming in a Pro­videntiall way for a particular helpe to his people, as the scope of the Parable shews, verse, 1.) and indeed backsliding is not competi­ble with the glorious estate of this Kingdome, for there shall be no sighing or teares, and no curse, but they shall observe the Lord, Rev. 22. 3. Therefore there can be no backsliding, for then sighing and teares, and a curse, must needs come sooner or later, and verse. 14. there is the tree of Life, and a right to eat of it, therefore they shall not decay, but be overcommers, Rev. 2. 7. and therefore God himselfe shall be with them, Rev. 21 3. that is, an immediate fellow­ship [Page 29] with God, That [...] diate fel [...] with God. and thereby and not by ordinances, but by God and the Lambe, that is, they shall be edified immediately from God in Christ, and as they had before the Sacrament of the Lords Sup­per, the gesture and manner of which, Christ makes a signification of this Kingdome of his, in which they shall rule as he in a kinde of equality, The [...] to last but [...] this [...] comm [...] yea in his stead, Luk. 22. 27. 29, 30. This Sacrament is but to last till the next comming of Christ, 1 Cor. 11. 26, that is till he come to set up this his Kingdome, the Priviledges of which it seals to us in a fellow-like gesture of sitting at a Table together, and ser­ving but till he come [...]nd give us this Kingdome; Sitting at [...] Lords Supp [...] it implies that it shall then cease and with it all other Ordinances, but immediately feed from God in Christ.

Now what commeth immediately from God is not subject to change or decay, What come [...]mediately [...] God not S [...] to change. as the highest Heavens, and that Earth which was without forme, called a Chaos created in the beginning of the first day, and also the Soule of man, these things made out of nothing immediately from God, decay not at all, whereas all other things created out of something else, are subject to change; wher [...]fore since there shall be the Throne of God and of the Lambe, they shall all serve him, Rev. 22. 3. And Christ will hold them up in fulnesse of grace, Christ will them up [...] of grd [...] though not in full perfection of any grace, till the last generall Judgement and their translation into Heaven; which translation of theirs shall not be from a delivered estate but from an estate of greatest holinesse that ever was upon Earth; for therefore is that Holy and Glorious estate provided for them on Earth, to prepare them for Heaven; therefore they must not be de­livered from it when Christ comes to fetch them to Heaven at the last Judgement.

And as there shall be a fulnesse of Holinesse, 6 A full [...] to all Prayers. so there shall be a full and present answer to all their prayers, Isa. 65. 24. In that there is no sinne to keepe good things from them, or to seperate betweene their God and them.

Secondly, The second [...] viledge of Christs K [...]dom, a [...] of all tem [...]blessing [...]. whence followeth that there shall be all fulnesse of all temporall blessings, as peace, safety, riches, health, long life, and whatsoever else was enjoyed under any Monarchy, or can be had in this world, Rev 21. 7. They that shall enjoy this Kingdom which is described from vers. 1. to 7. are called over-commers, and that which they shall enjoy in it is the inheritance of all things, that is, what ever can be had in this world, They shall [...] them wit [...] ­nesse. [...]hat may make their lives com­fortable, they shall have for them and their children for ever, and [Page 30] that with a peculiar sweetning, for through them, they shall have God for their God, and they be his children also, Isa. 33. 16. to 23. where fulnesse of peace and quietnesse is promised to the Subjects of this Kingdome, [...]pted from [...]odily trou [...] vers. 24. and exemption from all bodily trou­bles, which also with aboundance of all things, is promised, Isa▪ 35. throughout the chapter, and Isa, 60. throughout; so Isa. 65. 13. to the end, it is meant of this Kingdome; for he saith that vers. 17. which is applyed to this Kingdome onely, 2 Pet. 3. 13. Rev. 21, 4▪ 5. of making new Heavens and Earth; and in this Kingdom shall be long life, [...] life an [...]teed yeeres. an hundred yeares shall every one have, and no infant or any other shall dye sooner; they shall last long as a Tree, vers. 20. 23. and there shall be no sicknesse or griefe or trouble to consume their strength, [...]icknesse or [...]. and thus it shall passe from Father to Sonne, unto many generations, that is, many hundred yeares, vers. 21, 22, 23. but the wicked amongst them, though they live long shall be cursed, ver. 20. Zach. 14. 11. Rev. 21. 4. There shall be no more death, that is, not an exemption from a naturall, [...]iolent death but there shall be no violent or untime­ly death, by any griefe, sicknes, and trouble, therefore when David was to have the Temple settled in his sonne Salomon, it is promised the People should have a place of their owne, and not wonder or be af­flicted any more, 2 Sam. 7. 10. 12, 13. in reference to which it is said of this Kingdom of Christs, which was to come under the Seventh Trumpet, Rev. 11 15. I say it is said of this Kingdome and that with an Oath to assure us of it, That there shall be time no longer, Rev. 10. 5, 6. 10, 5. 6. [...]nger time [...]. that is, no longer time for sinne, misery and sinners to sway in the world: For of this it is principally meant, that old things are passed away, and all things are become new, Rev. 21▪ 4, 5. wherefore in the time and dayes of this Kingdom it shall be as in Salomons time, 1 King 4. 2. The People of Iudath and Israel were many as the sand of the Sea, eating and drinking, and making merry. In this time they shall Plant, build, marry, beget children from generation to generation, in perfect peace, and though they shall dye at last, yet it shall be in a full old age; [...]he wicked [...] either [...]d [...] but their Children shall grow up in their roome, for all the wicked in the world, shall either be ruined or enslaved, and Sa­than wholly restrained from tempting them to sinne, or others to trouble them, and originall corruption shall be kept in, as not to break forth in any grosse way, therefore no affliction shall break forth upon them; but as sinne shall so dwell in them as they shall neede Christs righteousnesse to justifie both them and their works; So that as they shall be lively sinners, though greatly sanctified, so shall [Page 31] death, though no other affliction before death seize upon them. This shall be the glory of the estate of Christs Kingdome, a middle state betwixt the state of ordinary Christians in heaven, which must take for heaven, for heaven is so high above our capacities, that we cannot conceive it till we have enjoyed this of Christs Kingdome; and of this Kingdome there is almost all that wee have said, recor­ded by way of Prophecie together in Psal. 97. which Psalme the Apostle shewes is meant of Christ, Heb. 1. 6. because he applies to Christ what is said in this Psalme, Worship him all yee Gods, or An­gels, for if Princes be called Gods, then much more may Angels be so called, who are Thrones and Dominions, and the Psal [...] it selfe she [...]eth its intent is the Kingdome of Christ, and so that in the He­brewes shewes: for chap. 1. 5. he hath spoken of Christs birth, now of his eternall generation of his Person (This day have I begotten thee) and the birth of his humane nature in the fulnesse of time ( I will be to him a Father, and he my son) then hee proceeds and saith when he brings him into the world; that is not at his birth (of which hee had spoken before) but at his bringing him to reigne (for so the Psalme quoted carries it) Christ shall come with his Fathers glory, and by his power into the world to reigne; then shall the Angels wor­ship him, for they shall wait on him as his servants, his dominion shall be over the earth, that is, the continent, and multitude of Iles, Psal. 97. 1. And its said, he reigneth, because its a sure prophecie, and so speakes as if it were in present, as is usuall in the Prophets, to speak as in present of a future thing, He shall with Majesty, and with Justice, vers. 2. that is, rewarding the righteous, and punishing the wicked, whom he shall destroy round about with fire, vers. 3. and his Majesty shall be evident to all, [...]. 4, 5, 6. whereupon shall follow shame and amaze­ment to all sinners, vers. 7. even to such as he kils not; which sinners are set out by one sinne for all the rest, viz. the breath of the second Commandement, because of that is God jealous; and because a maine fin in Popery, in whose dayes Christ shall come and set up his King­dome, is Idolatry against the second Commandement.

Thus also all they who are to enjoy the priviledges of this King­dome of Christ, His people not infected with Popery. are described, by not beeing infected with Popery, Rev. 14. 2. & 10. 4. And therefore such onely are said to escape the poyson of Popery, whose names were in the Lambes Booke, Revel. 13. 8. that is, Christ hath a roll of all his subjects. inrolled to enjoy the Lambes Kingdome, as is exprest, Rev. 21. 27. For as the Father hath a Roll of all such as shall live in heaven, (which is his Kingdome) so hath the Lambe for his Kingdome; [Page 32] and this is subordinate to that, whosoever is in the one, is in the other: And not only such are in the Lambs Booke, as escape Popery, but all Saints from the worlds beginning; for ever since was [...]e slaine, and thereupon had a Kingdome assigned him, & a [...]ooke, in which hee inrolled all for whom he died, as Rev. 13. 8. As all sinners shall be a­shamed therefore when Christ reigns, so shall all Saints be joyed (& especially the Israelites, whose glory shall be chiefest, Ps. 97. 8, 9.) for they shall have at his kingdome a harvest of light or joy, They shall then have an harvest of light and joy. Esa. 65. 14, 17. The seed of which is sown in Gods purposes & promises, & in their ho­linesse, & afflictions; in which, though the harvest of their joy appeares not▪ but is covered, yet it shall surely spring up at this Kingdome of Christs; & in hope of this, the Saints should greatly joy all present as shalbe shewed afterwards; & in pledge of this, they have all present delive­rances, vers. 10. Thus much for the evening, or first part of Christs Kingdome.

Now, when this Kingdome of Christ hath lasted to many gene­rations, the slaves & tributaries to this Kingdome will be grown to multitudes, A little distur­bance Christs Kingdome shall have. so prophe [...]ied of under the name of Gog and Magog, Rev. 20. 8. Ezek. 38. 39. upon whom the Devill shall be let loose, to sti [...] them up to combine to ruine the subjects of Christs Kingdome, which Satan shall draw them to by some deceitfull trick, Rev. 20. 7, 8. For if they were not deceived, they wold never be drawn to assault the Saints, of whose glory and power they had experience through so many generations: Which trouble to the Saints shall not be long, That trouble not long. but for a little season, Rev. 20▪ 3. For it shall only be a violent and sudden assault, the De­vill having beene so long restrained, being now at liberty, will vio­lently, in a most sudden hurry, draw in all the wicked of the Earth to assault the Saints, but there shall not an haire of any of their heads fall to the ground (for they were set above all trouble at the beginning of Christs Kingdome) but Christ will suddenly come from Heaven, and [...]ith fire kill all these wicked ones, Rev. 20. 9▪ even every Mothers child at this his coming, he will not leave one wicked one on earth, whom he will not slay, for this is the only time for their first death; Every wicked one must die (as Heb. 9. 27.) Christs. third and last coming. [...]nd then come to Judgement. And the wicked that live to the approaching of the last judgment, shall die a violent death, every one of them in the world: and this is the third and last coming of Christ (which hath been onely considered, and the former, namely, his second coming, hath not beene minded.

Thus by his second and third coming, He will ruine [...] world of Nations, even all that are wicked, with a first death (besides their se­cond [Page 33] death, to which he will condemne them at his last generall judge­ment, Rev. 20, 14, 15.) even as it is said of him, Ps. 2. 8, 9, & 45. 5. & 110. 5, 6, 7. But at his first coming, when he came to live on earth like one of us, he came not to hurt any, but to save, Joh. 3. 17. Joh. 12. 47. And Christ slayes thus many when he comes to reigne, because his Foot­stoole, which they be, is so much the higher, Ps. 110. 1. and his glory the more: Therfore, Ps. 97. 7. in his Kingdome he is high above all; therfore the Father also reprobates so many which are to be his foot-stoole.

And this occasion will Christ take, How Christ be­gins the last ge­nerall judgment. to come to the last generall Judgement: not any back-sliding of his people, but an assault of the wicked against his people; whom to destroy, Christ will come from heaven, and so begin the last generall Judgement; before which he will also in a moment▪ The assault of the wicked on the godly occa­sions Christs last coming to judgement. in the twinkling of an eye, change the bodies of all his Saints that are not dead before, but alive on earth at this his coming, 1 Cor. 15. 50, 51, 52. Which change is equivalent to death (for all must some way or other die) but the wicked then alive on earth, shall be killed with fire every one of them, and not one left at this time [...] but the Sa [...]its then living shall bear a change of a moment, a great difference twixt them and the wicked, and he will raise up the dead bodies of the Saints, who lived & died during this Kingdome of Christs, & they together who were living at this last comming of Christ, but were changed in a moment, shall all together meet the Lord Jesus in the aire, coming from heaven againe, and after this shall never be absent from him any more. Christ indeed went from them the two former times, after he came to them; but after this coming, he will take them with him, and they shall never be parted, because he hath now gathered together all the elect, and ruined all the wicked, which was never done till now.

For this purpose, 1 Thes. 4. 13. to 18. explain­ed. consider, 1 Thef. 4. 13, to 18. in which place, the Apostle speakes not of the beleevers then living (though he speake it in their person) nor of them who should live at Christs first coming to set up his Kingdome, for they shall not then be killed, though the un­godly shall be then slaine (as was shewed before) but the Apostle saith it of them who should live when Christs coming was to the last ge­nerall judgement, for he speakes of them who should not die, but be changed in a moment, which befell not the Apostles, nor any belee­vers in those dayes, but is to be the Lot onely of those who lived in Christs Kingdome, and that at the dawning of the morning of it immediately before his coming to the last & generall judgement; and they that slept; that is, died in the time of Christs Monarchy, should not be behind them who were alive at Christs last coming, for they should be raised up first. For at the last coming of Christ, he will come [Page 34] and joyne himselfe with them who were governing the world all those A­ges of Christs Kingdome, and the Saints who lived and dyed during that Kingdome shall be first raised (that is, before the wicked) and then they that he alive shall be changed (equivalent to death) but though a­live, they shall not prevent the dead, 1 Thess. 4. and then shall all the wic­ked be raised from Cain, Rev. 20. 9. to the end: This is the second and last Resurrection, so that they who live at Christs comming shall not prevent, that is, be with Christ before them that dyed during that time of the reigne of the Saints over the world, but one as soone as the other shall meet Christ. And so this place in the Thes. doth not prove, that all Saints shall lye dead till Christs last coming to ge­nerall Judgment, but they who after Christs coming, and setting up his Kingdome, shall live and die, they shall live and dye, they shall be raised againe, and be with Christ as soone as the Saints living when Christ comes: but the Apostle speakes of this farre distant time, as if it were all one, (as I shewed before.)

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

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

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

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

Now when this is, Of Hell. then shall the judgment be which we call the Day of Judgment, Mat. 25. 31. to the end, as Rev. 20. 10. to the end: which fi­nished, the Saints shall be all carried with Christ for ever into heaven, and the wicked sent with the devill into hell. Which hell shall not be that which is now called and used for hell, but another; for the hell that now is, Hell that now is but a prison. is but a prison, & not the place of execution, & serves onely to reserve condemned spirits, which have no bodies, till the execution at the last day, at which this hell that now is shall cease and be swal­lowed up. Which shall be swallowed up. Rev. 20. 14. Now this hell which is at present either in the aire or seas (for the spirits & soules of the damned wanting bodies, may be in either place, because they do not so take up roome as bodies do) The sea is thought to be hell, because the devils called their place the deep Hell in the sea▪ or ayre. , Luk. 8. 31. & did run their Hogs into the Sea, as if there was their place. But some rather think that hell is in the aire, in that the devils are said to be there, the prince of the aire: but if it be in the aire, its a low­er Region of it, for in the highest Region of the aire, or in the fire, which is next above it, is Paradise, & the place of dead Saints souls. But I think that hell should not be in the aire, because all the aire in Scripture, even where the birds flie, it called heaven. But to be sure, in some of the places of aire, or in the waters, is hell, and not in the [Page 36] earth: perhaps its in those waters which are above, Gen. 1. 6, 7. Indeed the Apostle sets out them in hell, by being under earth, Phil. 2. 10. not to shew the place, Phil. 2. 10. for under the earth is nothing but the water and aire, in that the earth is the center and globe, environed with the water and aire, and heavens, but to set out their base and con­demned estate, they are trod under-foot, as the most [...]asest of creatures, all other being on or over the earth, and the dead bodies are un­der earth, which yet must how to Christ: But the hell which shall be the everlasting torment of all the damned, shall be all this lower and vi­sible world, All this lower & visible world shall be hell of damned. all the places of earth, water, aire, sun, moone, stars, and the fire, called the heavens and the earth, (namely, all the heavens, but the third and highest) that is, all that [...] that God made the first part of the first day, before he made the Light, which is also called Earth, Gen. 1. 1. and the heaven there is onely meant the highest heavens: for out of that earth which was a darke confused lump (and is therefore called a Chaos) vers. 2. God afterward made the other lower heaven, as the light, that is, the element of fire, ver. 3. and the aire, calling it heaven, vers. 8. so that all these lower heavens, and earth habitable, and every creature and ornament were made out of that Chaos, which God created immediately.

Now at the worlds end God will reduce all these to that Chaos which they were at first ( as he doth mans body to that dust▪ it was made of) and leave no order, All then redu­ced to the Chaos. comfort, or delight in any place, nor any light (therefore Hell is called utter darknesse) but a meere place for their bodies to subsist in, which shall live without aire, because they shall be made immortall, to be tormented for ever. For the things which God immediately made out of nothing, shall never change ( as the highest he [...]e [...]s, and the Angels in them, and the soules of men, and this Chaos, call'd the earth) but all other things, being made out of something, even out of this earth or Chaos, they shall after a time change, and so all this world shall, come to an earth or Chaos againe, Rev. 20. 11. Rev. 20. 11. at the last Judgement the earth and hea­ven vanisheth for ever, that is, the earth and heaven made out of the Chaos the second and third day, Gen. 19. 10. and they and all workes in them returned for ever to a Chaos, or first darke earth and lumpe againe. So that this visible world is but as a Stage, on which God, and man, and devils shall act their parts, and then it shall be remo­ved, and all the furniture thereof; which also is deserved by mans [...]in for whom it was made, and on whom God bestowed it: and surely, if Christ had not kept in and upheld it, Heb. 1. 3. it had runne into [Page 37] this Chaos so soone at man sinned, for confusion is sinnes proper effect; Confusion is sins proper effect. but Christ tooke it up and upheld it, because he meant to have a Kingdome in it: which had; and resigned, then shall the world turne to con­fusion, and become that Chaos or earth made at first, and so the place of sinning shall be the everlasting hell, and men of earthly▪ minds shall have an ever lasting earth, (as it is called Gen. 1. 1. but not so com­fortable as this is) to be tormented in: And thus as God in an eter­nall Counsell had ranked all reasonable creatures into an eternall estate of two sorts, joy or pain, so he did make in time two places, heaven and earth, immediately out of nothing, to be eternall pla­ces, the one of joy, the other of torment.

Thus you see when hell was made, When hell was made. but it was quickly covered, and shall not be uncovered till Christ doth it at the last day; at which time, when Christ hath all enemies under his feet, even death (for after the first resurrection none shall die any more) and hell, that is then present, hell that now is, 1 Cor. 15. 26. 28. Rev. 20. 14, He ca­sting away all death and hell, All misery swal­lowed up in hell torments. (that is, swallowing up all misery in hell torments) then he resignes his Kingdome, (that is, his admi­nistration of things to God, and leaves this world to what it was at first, and would have beene so soone as man sinned, if he had not stept in, and all Angels, devils, and men fall into those eternall states and places, in which God the Father beheld them in his eter­nall decrees of Election or Reprobation, and so the Fathers King­dome come in; namely, that eternal estate which is called his Kingdome, Matth. 13. 43. And as all Counsels about the Creature begin in the Father, so they end in him, and he is for ever all in all through the Son and holy Ghost, 1 Cor. 15. 28. Thus much for the manner of Christs Kingdome.

Thirdly, How long Christs King­dome lasts. consider we the time of its continuance, how long it is to endure, as every age of mankind (as well as every man in par­ticular) and every Monarchy; for Christs Kingdome being in the world, is also to receive a period or end, though yet this Monarchy of Christ hath no end (as we shall shew anon) in some sense, yet in a true sense it hath an end, and shall be resigned and finished, or as that Text so oft quoted sheweth expresly, 1. Cor. 15. 24.

Now to find out its time of expiring, and shew how long it is to last, it will be considerable that there is of Christs Monarchy a double estate; One is, the evening or first part▪ the other is, the morning or latter part. Now it is the first part or evening which is usually taken for Christs Kingdome, and is that of which we are now speaking, and [Page 38] the duration of it is expresly determined by the Scripture, which saith, it shall be a thousand years, or ten generations: Rev. 10. 4. it is obser­vable, that in all other prophesies, times were obscured, by speaking generally (as a time, times, &c.) or at plainest, putting dayes for yeares, as Dan. 12. 11, 12. but here is plainly said, a thousand years, so that it is not to be questioned, or interpreted as a dark saying, for so wee should slight, & sin against Christ, whose death and resurrection bought this opening the Book. Rev. 5. 6, 7, 9. that whereas before all prophe­sies were sealed up, as Dan. 12. 4, 8. now they be open, as Rev. 5. 6. 7. 9.

I know, the taking this in the Revelation, of a thousand years lite­rally, hath for a long time and of old, and to this day beene con­demned by worthy men for an heresie; But God left the next Ages to the first after the Apostles, to fall into diverse mistakes for the bring­ing errour and darknesse, out of which Anti-Christianisme was to arise, for many generations; amongst which, this was one, That they abused this sweet and refreshing Prophesie of Christs Kingdome lasting a thousand yeares, and perverted their opinion of it to a kind of Ma­humetan Paradise, of sensuall and sinfull pleasures. Wherefore holy men taking up that opinion as they laid it, never examined it, to find the gold and separate it from the drosse, as it was done also (and is to this day with divers other opinions by Popery abused) and so they found not out a spirituall sense of every Scripture, which contained any thing about this Kingdome of Christs; and carrying it spiritually, they rejected all literall sense in it: and they were not wholly mistaken, for there is a spirituall sense in most of those Scriptures, besides a literal (as was shewed before.) That which is literally applyed to this time of Christs Kingdome, Rev. 21. 4, [...]. i [...] also spiritually applyed, 2 Cor. 5. 17. But their error was, that ( though truly they expounded these places spiritually, yet) they rejected all literall sense of them; whereas besides their spirituall sense, they had a sense li­terall, respecting this time of Christs Kingdome. And it is clear that beyond the first Age, even an hundred years after Christ it is recorded by one who lived in the dayes of the Apostle. John, who was the last Apostle, it was the joynt opinion of all beleevers, that Christ should have a Kingdome on earth, which should (after it was come to perfection) endure a thousand yeares. And this is the time which I call the evening, or first part of Christs day: and its duration, besides the time of its imperfection, or embryonie, before it be settled. Now there was not any of the foregoing Monarchies of the world, which in full state & strength endured so long. The first Monarchy, the Babylonian, was but 70. [Page 39] yeares, the Grandfather, Father, and Child; and so we might shew of the rest, that they were much short of this of Christs continuance. Yea, that of Israel, which fore-shewed this of Christs, rose but up in Saul & David, was perfect in Solomon, and declined in the next, in Re [...]o [...]oam.

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

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

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

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

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

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

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

What shall be done to take up so much time?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Argument 2. 2. Arg. To prove Kings resigne to Rome. A second Argument is, because when Rome is ruina­ted she is most secure, no Widow, no Sorrow, Revel. 18. 7. that is, none of her Kingdones shall be rent from her, which she had at any time under her Jurisdiction, but is in her full strength; therefore it is said, Strong is the Lord, vers. 8. that is, she being in perfect strength, God shewes his strength in her ruine.

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

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

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

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

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