THE personal reign OF CHRIST upon EARTH.  
In a Treatise wherein is fully and largely laid open and proved, That Jesus Christ, together with the Saints, shall visibly possess a monarchical State and kingdom in this World.  
WHICH showeth. 

1. That there shall be such a Kingdom.  
2. The Manner of it.  
3. The Duration of it.  
4. The Time when it is to begin.    
By John ARCHER, sometimes Preacher of All-Hallows Lombard-street.  Ye men of Galilee, why stand ye gazing up into Heaven? This same Jesus, which is taken up from you into Heaven, shall so come in like manner as ye have seen him go into Heaven. Act. 1. 11. Behold the Tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God, Revel. 31. 3. And the kingdom, and dominion, and the greatness of the Kingdom under the whole Heaven, shall be given to the people of the Saints of the most High, whose Kingdom is an everlasting kingdom, and all Dominions shall serve and obey him. Dan. 7. 27. 
LONDON: Printed, and are to be sold by Benjamin Allen, in Popes-Head-Alley. 1642.   

THE personal reign OF CHRIST upon EARTH.  
THE Scripture reveals to us a threefold State of Christ's kingdom. 
threefold state of Christ's Kingdom.   
One providential, which is that universal influence and sovereign power, by which Jesus Christ manageth the affairs of all the World, both in Heaven, Earth, and under the Earth: as Mat. 18. 18. Thus in Mat. 13. The field which is the World is called by Christ his Kingdom: 
●providentiall  whence it is, that he enlighteneth every man that cometh 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 behalf 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 justice and holiness, according to the Covenant of works; (by which he only had to deal with mankind, and this World) had overthrown mankind, and all this World. This is the first state of Christ's kingdom.  
A second state of Christ's kingdom, 
2. Christ's spiritual Kingdom.  is spiritual, which is that sovereignty, which by his Word and spirit, he exerciseth over the consciences of some people, and in special the Elect of God the Father, whom by his Word and Spirit, he subdues in conscience to an universal obedience to him, as 2 Cor. 10. 4. 5, this hath 〈◊〉 ever since the fall, first on Adam (as we 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 been eve● since the fall.  And to Abel, Seth, and so along to Abraham: and all his Children by faith, Jews, and afterwards Gentiles, but this is not general over all the world, and respecting this, Christ saith, His kingdom is not of this world, and that the kingdom of God is not by observation, that is, after a worldly pomp and honour; and of this he still speaks, when he saith, The kingdom of God is at hand; is within you, &c. And this state of his kingdom was more narrow and obscure till Christ's coming in the flesh, and the preaching the gospel to every creature (that is, to all mankind, where ever there was opportunity) without restraint to the Nation of the Jews, as it was before, and many worthy ones have thought, and many do to this day think, that this is the only state of Christ's kingdom; and therefore do appropriate and apply all that is said of his kingdom in Scripture, to this state of it. Indeed, in many things belonging to Christ's Monarchy, there is a spiritual sense also, and they may not untruly be applied spiritually; as that of making all new, which appertains to the Monarchy of Christ, as Revel. 21. 2. 4. 5. and yet applied spiritually, 2 Cor. 5. 17.  
But they have a farther sense, 
3. Christ's monarchical kingdom,  as there is (besides this) a third state of Christ's kingdom, which I may call monarchical, not because the other two forementioned states of his kingdom were not so in some sense; for in some sense, they are as absolute, and monarchical as any State or kingdom can be, in that he rules by his will and absolute Prerogative, he alone as he listeth, in his providential 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 only doth by his will: and so in the spiritual state of his kingdoms Rom. 9 15. Phil. 2. 13. But I call this last state of his monarchical, 
s● called.  because in this, when he entreth upon it, he will govern as earthly monarchs have done, that is, universally over the world, (in those days known and esteemed) and in a worldly visible earthly glory; not by tyranny, oppression, and sensually, but with honour, peace, riches, and whatsoever in and of the world is not sinful; having all Nations and kingdoms 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 monarchical, to distinguish it from the two former states, which ever have been since the World began, (whereas yet this hath not been) which also shall abide with this when it comes: and of this last state of the kingdom of Christ, I am to treat, and show four 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 monarchical State of Chri●ts kingdom, a sovereignty which Christ shall administer over all the Earth, 
1. There 〈◊〉 be such a Monarchical K●●●dome.  in a visible and worldly manner, for splendour, riches, peace, &c. though not in a fleshly or sinful manner: Of this God gave us a type in the Government of the Nation of Israel, from the time he called them out of Egypt, 
2. Typified the Iewes●vernment.  till they desired a King, and cast off their judges; when he saith, They cast not off Samuel, but God, that is, Jesus Christ, who is God; because Moses, Joshua, and all the judges, were not their Kings, though they exercised a Kingly power; therefore Moses is called King in Jesurun; Deut. 33. 5. but it was not of themselves, but by Commission, and Deputation from Christ, as a viceroy; so that it was not they, but Christ all that while did immediately rule them, not so much, or only by a providence (as he did all the world else) nor by a spiritual government, for so he ruled not them all, but a very few of them, such as were elect unto eternal life and sanctified, but by a King of monarchical Government, so that he was an immediate and particular King to them, and was visibly present amongst them in signs 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, ark, mercy-seat, &c. And did manifestly give them laws, appearing as a consuming fire, Exod. 24. 17. and appointed Officers, to administer the kingdom, both ordinary and extraordinary; and to punish the offenders, executing justice by an immediate hand, and had all hard cases brought to him, and gave order about their battles, and appointed their generals for wars; for the judges for the most part, except Ely and Samuel, were but extraordinary Officers, or Generals, raised up in danger of enemies, and case of war; so that every way Christ was a Monarch and King to Israel: 
〈◊〉 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 shadow of that which he himself did before, but in a type and shadow: For as the Nation of Israel in their mosaical Discipline and liturgy, were but a type of the Nations of the World, whom in a moral way God will bring to be a People to Christ (among which the Israelites as a first borne shall be chief:) So Christ's 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 showed that he still kept the sovereignty, and was their King) was a shadow or type of his state of monarchical 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 ruled by Commission immediately from Christ, and as types of that his Rule monarchical, which in the latter days he meant to take up over all the World.  
Thus we see ever since Christ gathered a visible people and Kingdom, he foreshowed his intent, to have a state monarchical in the World, (for h●s spiritual kingdom he typified from the fall of Adam) by the Sacrific●s, Altars, and the priests, which were the Fathers, and first Borne of the Family; but this his monarchical Government be began to typify, 
This state was 〈◊〉.  when he called a Nation to be his people; and as he typified it, so he foretold and Prophesied it: the 8. Psalm is made only out of a prophetical Meditation of this monarchical state of Christ's kingdom; as the Apostle teacheth us. Heb. 2. 5. 6. 7. 8. who applies that psalm to Christ, and to this monarchical state of Christ: For he saith, it is meant of a world, and a world to come; after that the Apostle writ that Epistle verse. 5. But by providence Christ then had ruled the World, and in a spiritual Government by the Gospel, he had spread himself over all the world before Jerusalem was ruined, as he told his Disciples, Matthew 24. 14. than the end (that is, of the city Jerusalem) shall come.  
But besides all this, there is a whole world to come to be put in subjection to Christ; of which Adam in innocency was indeed a Type (for in innocency was divers Types of Christ; in that God ever intended Christ) Adam's 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 Adam's marriage to the woman, was a type of Christ's conjunction to the Church Ephes. 5. 30. 31. 32. So in the sovereignty 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 think, he meant Adam (because Adam was its figure) but it is evident it cannot be meant of Adam, or the state in innocency, because in this Epistle to the Hebrews, after Christ had set up his spiritual kingdom by the gospel over all the World, in some consciences everywhere, yet he saith it is a World to come; and besides, there are divers passages in the psalm, which are not compatible with the state of innocency; as the stilling the avenger, &c. whereas in innocency were not Enemies or avengers: Therefore this psalm foretells a state of Christ's kingdom to come, after the Gospels preaching to all the World, wherein he should have as perfectly all the World Subject to him: as in innocency Adam had all under his dominion; as we read Gen 1. 26. Nor can this be meant of the last of all time, namely, the general Judgement, When all knees shall bow to him, and ●●ery tongue shall confess him Lord, Phil. 2. 10. 11. which is refer 〈◊〉 to his last Judgement, Rom. 14. 10. 11. For than he is to resign 〈◊〉 to surrender up the kingdom 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, prophesy of a state of monarchical Government, which Christ shall hold after the gospel is preached universally, before that last and general Judgement. Psal. 22. he prophesieth of Christ's 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, applied to Christ, as Mat. 27, 35. and what Christ would do after his deliverance from his Passion, Psal. 22. 22. applied to Christ, Heb. 2. 12. By all which is clear, that psalm is of Christ's Passion, after which it is prophesied that all the world should turn to him, and worship him, and that he should have the kingdom, vers. 27. 28. and that a generation of Saints should serve him, and all that be fat on the earth shall worship him, vers. 29. which must be meant of the monarchical state of Christ, and not of his spiritual Government in the conscience only, because it is said, vers. 29. that all the fat on the earth shall bow to him, and all that go down to the dust, there is none can keep alive his soul, that i●, Christ shall have a sovereignty over all that live and die, which he hath not in his spiritual Government, which only reacheth the living. This was also celebrated typically and prophetically, by Israel's subduing all the earth, 
●ypically and ●●●●hetically.  that is, all known neighbouring Nations round about them, Psal 47. and in Solomon as in a type, Psal. 72. and is certainly the scope of Psal. 96. 97. 98. 110. For what state of Christ's Kingdom as yet, whether providential or spiritual, 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 dream to Nabuchadnezzar, represented four great Monarchies, whose foundations indeed were laid presently after the flood, 
the four great ●●narchyes.  in Nimrod, and that Assyrian Monarchy, which grew up into the Babylonian &c. (whatsoever God did before the flood) 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 until its end. I say, God by Daniel the Interpreter, and by that dream to Nebuchadnezzer, in and by an Image, represented four 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 Nebuchadnezar's 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 Nabuchadnezzar, namely, Balteshashar, Dan. 2. 39 and endured till Darius, whom Great Alexander the Greek overthrew; this Monarchy was expressed in that Image, by the breast and arms of Silver.  
The third Monarchy was that of the greeks, 
●e third Mo●hy.  which blossomed or rather immaturely and suddenly ripened in Great Alexandar of Macedon, a Grecian; and by his sudden victories overran the World; and by his sudden and untimely death, was divided into four great parts, by four of his chief Generals, who parted the world among them, Dan. 2. 39 until the more Western people, by little and little (namely the Romans) won all from them: this Grecian Monarchy was expressed in that Image by a belly and thighs of brass.  
The fourth Monarchy was that of the West, 
The fourth M●narchy.  namely that of the Romans (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 certain gradations and much time, rooted out successively all the inheritors of Alexander, & the upholders of the Greek Monarchy, and possessed all the chief known parts of the world, and so fetching its beginning lower Westward, and yet up as high Eastward, it became a mightier Monarchy than 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 process of time, the body of the world which it bore up, being so great, to which it was a leg or supporter, it divided itself (as it is in the natural 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 process of time these fell into feet and toes, as the natural body of man, from two legs, descend into feet and toes. The Eastern Monarchy was swallowed up by the Persian, Turk, &c. The Western Monarchy fell into divers kingdoms, but among these subdivided Kings was strength and weakness, the feet being part of Iron, and part of Clay, Dan. 2. 33. 41. and much mingling shall be among them to rejoin the kingdoms into one body, some whereof are weak, and some strong, (as Iron and Clay) but it never shall be; as Iron cannot be mixed with Clay, Dan. 2. 41. 42. 43. The Spaniard and Austrian in Spain 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 rejoin into one Monarchy, but it shall never be, as we cannot mingle Iron and Clay. But to the period and upshot, of their sovereignty and Monarchy, they shall remain kingdoms distinct, as feet and toes, of Iron and Clay, partly weak, and partly strong: now in the days of this fourth Roman, and Western Monarchy, There shall be a stone cut out without hands, Dan. 2. 34: to 36. which shall first ruin 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 kingdom which that Stone shall obtain, set up by the God of Heaven. Whereas the other Monarchies were erected by men on earth, (though permitted and ordered by God) which kingdom or Monarchy shall swallow up in it, all foregoing Monarchies, and that by no human means or policy; for it was without hands, or not in hand: that is, not of man, but a Divine work every way; and it shall reach and swallow up not only the feet and toes, but the legs of brass, the breast and arms of Silver, the head of Gold, Dan 2. 34. 35. that is, all kingdoms 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● appears.  which is meant of a state of Christ's Kingdom, as appears.  
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 only.  it is a stone not in hand, or not cut out with hands, because by God immediately without human help, this Kingdom shall be reared up.  
Thirdly, 
3. By the dura●ion of it.  its duration, that it shall last for ever, shows it is 〈◊〉 of Christ's kingdom; 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 Romans, but this shall be left to none, but this shall be 〈◊〉. Dan. 2. 44. that is, to the world's end; but the kingdom at the world's end shall be Christ's, for than 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; Christ's spiritual kingdom, and his providential, were before this time; therefore that which is to begin, when these Monarchies end, must be Christ's Monarchy: wherefore from this prophecy we learn, that Christ shall have a monarchical State on earth, and a visible kingdom 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 Christ's, is yet more plain, by Dan. 7. where the four Monarchies under 4, Beasts are prophesied of verse. 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 himself the Son of Man, as we read in the gospel, and to him was given a Monarchy, and that after the fourth Beast or Monarchy was destroyed, which is the Roman, that is yet in being, and so Christ's Monarchy is yet to come, but his providential and spiritual Government hath been 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 days, 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 days.  therefore Christ is to be a King in the latter days: So 2. Tim. 4, 1. when Christ appears next, he is to have a kingdom, and that on earth, before the world's end, because than he resigns it, 1 Cor. 15. 24. and yet this his kingdom is not till he come again, which yet he hath not, though it is so long since he ascended; wherefore his kingdom is yet to come, and this is the scope of the Parable, Luke, 19 11. 12 which he spoke because they thought God's kingdom, (that is, the kingdom of which God hath prophesied or promised so much, which indeed was this kingdom of Christ, as he calls it in that Parable) which they thought should immediately appear, he tells them he must go a far journey to receive it, and then he will come, at the time appointed, and bring it with him; by which he means his ascension into Heaven, and his long stay there till his next coming; So that he confirms them in their opinion of a kingdom, 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 kingdom, but would not tell them the time when it should be; which was the question they asked, but if he had only meant his spiritual kingdom, 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● kingdom.  before the r●ine of Jerusalem, Matth. 24. 14. therefore he means this his Monarchy, which is called Israel's kingdom; as here, so Dan 7. 18. because they under and with Christ, shall enjoy the honour of that kingdom: 
All the Proph● have spoken of  And indeed of this monarchical kingdom, have all the Prophets spoken more or less, a● it is said Act. 3. 19 20 21, which place of the Apostle is expressly meant of this kingdom of Christ, 
Act. 3. 19 2● 21. England.  and not of the last general Judgement at the world's end (as it is oft interpreted.)  
For first, all the Prophets since the world begun, have not spoken of the world's end, and last judgement, but of this kingdom of Christ have they all spoken, 
〈◊〉 Doctrine so ●erally belee●d among the ●ws.  so that no Doctrine was so generally believed among the Jews, at Christ his being among them, as that of the Messiah, and of his kingdom, wherefore they so stumble still on that.  
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 expressed, 2 Pet, 3. 13. which cannot be meant of the world's end, and heaven which follows it, for at the world's 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, therefore Rev. 21. 25. the new things come down from heaven and therefore there must be a reforming things in this World, and a reducing them to their original, as they were at the Creation; which restitution of all things, shall not be perfected indeed, till the last general judgement, but shall be begun, and proceeded much in, at the beginning of this kingdom of Christ; of which also the last Judgement is a part; therefore the whole time of Christ's kingdom is truly called a time of restitution, and this place is meant of that kingdom.  
Thirdly, which yet further appears, because it is said, that Christ must remain in Heaven, till he comes to restore all things; therefore his next coming, is this time, but his next coming is to set up his kingdom, therefore this time of restitution is his kingdom: And surely this Monarchy and kingdom of Christ, is that he chiefly means in the Lord's Prayer (so called) thy kingdom come, 
〈◊〉 kingdom 〈◊〉 in the 〈…〉.  for in this kingdom is God's Name most hallowed, because the Son is most honoured, and then especially is God's will done in earth as in heaven: because (as we shall show anon) all in that kingdom shall be holy, and so throughly sanctified; as that they shall resemble (though not perfectly equal) them in Heaven that do God's will, that is, the Angels: for souls of Saints departed, he cannot mean, in that their doing of God's will, is not expressed in Scripture for our imitation, as the Angels is: now this kingdom 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 Lord's prayer to be his, that is, its beginning and root is from him, and it shall in the end return to him; thus much for the first thing that Christ shall have in this world, a monarchical state or kingdom.  
Secondly, consider the manner of this kingdom of Christ, that is, 
In the man● Christ's 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 go before it, and shall be swallowed up by it Dan. 
The extent of Christ's Ki●dome.  2. 37. 38, 39 40. and 7. 23. all the known 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 mountain, 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 kingdom of Christ, brings in all kingdoms on earth under Christ Rev. 11. 15. to the end: For of this Trumpet it is said Rom. 10. 7, the mystery spoken of by the Prophets should be done, that is, the kingdom 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 down, that is, of the four mentioned kingdoms, and vers. 27. all dominion and greatness shall be Christ's and his Saints, none shall have Dominion and greatness but he, All Rulers shall serve him: 
Christ's kingdom expressed. 1 In its spiritual estate. 2. The●re shal● bring all 〈◊〉 it.  So Isa. 2. Christ's kingdom is expressed; First; in its spiritual State by the Gospels preaching, vers. 2, 3. &c. thence it shall proceed, to bring under it all the earth, even the haughtiness 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 rank, shall vanish before him, as Rev. 
Rev. 21. 23, 2● explained.  21. 23. 24. No need of Sun or moon, that is, kingly power, Christ will be instead of all to it; so Chap. 22. 5. 21. 24. King's bring their glory to it, that is, lay down their honour's th●re; and this he seems to mean, by shaking not earth only, in change of customs with people, but Heaven also, that is, the Kingly power; therefore he adds, 
Hag. 2. 21. 22. explained.  shake Heavens, and overthrow Thrones, Hag. 2. 21, 22. which the Apostle applies to Christ and his kingdom, Hebr. 12, 26, 27. and shows, that he can do it, in that he is so great a King, as once shook the Earth with his voice, when he gave the Law, and set him up a kingdom of one Nation; but he can and will shake Earth and Heaven also, when he sets up his full kingdom, 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 customs, and so all kingly glory, and set up a new, even his own 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 Christ's, coming after all the rest, when more of the world is found out, will be larger in extent than 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 Christ's kingdom, 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 itself 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 general extent of it, shall not be till towards its consummation, He shall put all under his feet, and then resign, 1. Cor. 15. 24. and by Paul; Rom. 14● 10. 11. this universal subjection is referred to the last and general Judgement, so that of this I now speak not; but of the generality of all that live on earth, under Christ his sceptre and Monarchy, in its first rise and continuance; this is the extent of Christ's kingdom.  
Secondly, the quality of this kingdom 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 partial 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 mankind, 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 general 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, usual by the day of judgement, to mean only this large and general Judgement, but the Scripture speaks of a day of Judgement more partial 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 cannot be meant of the last general Judgement, because after that Christ resigns his kingdom, as is showed formerly, 1 Cor. 15. 24. but this is when he takes his Kingdom, as all the places show, and much is to be done by Christ and his Saints after this; and it is said expressly, that the second death instantly followeth the last general 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 righteousness; but the Saints after the last Judgement enter the highest Heavens, and dwell not on earth, Matth. 25. 34. that is the kingdom prepared ever since the foundation of the world, and they go into eternal 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 applied to the new Jerusalem, Revel. 21. that former things pass away; and all things are made new, vers 4. 5. Now this Jerusalem is not heaven, for it comes down 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 judgement.  on earth, before the general Judgement, which he calls 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 general Judging (though not to the second death) of all the ungodly in the world, at least, of all that will not stoop to Christ his sceptre, being indeed that Judging, Luk. 19 27. as Noah's 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 ark) but did not then end the world, but gave time and ages after it; So will he once again 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 show anon.) So that this time is fitly called a day of Judgement, now these two times and degrees of Judgement, begin and end Christ's kingdom or Monarchy; wherefore all the time of Christ's kingdom may fitly be called a day of Judgement, it being a rewarding of his Servants, and punishing the wicked. And as in a natural day there is the beginning or evening, 
It's called a 〈◊〉 because morn● and evening.  and progress to its end, or morning of it (which is the best time of it,) So is there in this day of Judgement, or time of Christ's Monarchy, an evening or beginning which is less 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 Christ's time for his Monarchy is but as one Day, (wherefore it is called Christ's Day 1 Cor.) Therefore that which is to be done in the morning or latter part of the Day, is joined 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 sleep in the Dust shall awake, some to everlasting life, and some to everlasting contempt, and they that be wise shall shine a● the brightness of the Firmament. Which things Christ applies to the last general 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 conjoined to the Evening, and first beginning which is troublous and dark, 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 books, (which is not till the last part of the Day, of the general Judgement, as Rev. 20 12. 13. &c.) are joined together, so 2 Tim. 4, 1. Christ's appearing kingdom, judging quick and dead, are conjoined, as if all one; whereas (though at his first appearing, he shall judge some quick, and some dead, yet) the general judging 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 been no coming of Christ, or Judgement, but the last and universal Judgement, whereas there is another before it, more than a thousand years, 
●n Scripture ●imes joins ●her, far ●t in time.  as we shall see hereafter. But God in Scripture joins together, things far distant in time, because done in the same day of Christ's Monarchy: as we sometimes see an hill, and see not many miles of low grounds and valleys between us and that Hill: but think the Hill is near 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 reign, but more obscurely presented a great deal of the beginning and former part of this his Day and reign, wherefore it hath been overlooked by most Christians, since the first hundred years: and nothing hath been seen but the last general judgement, and triumph of Christ (which shall be only at the last Day) over all People.  
Now then to open the quality of Christ's kingdom, we must show (and that briefly) 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 kingdom it a shall be in the Evening of the Day.  What manner of kingdom Christ's shall be in the Evening and first part of it. The beginning or first part of Christ's kingdom, I call an Evening, alluding to the Creation, in which every day, had first its Evening, and then its 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 Christ's Kingdom, as in other Evenings there is first an end, or withdrawing and ceasing of the light and glory of the foregoing day, this shuts in: and the Day enluing, tends first to a night; So Christ's Kingdom shall begin with the withdrawing of Peace and comfort (had through the time and reign of the foregoing Monarchies) and darkness of night, that is, great troubles shall begin to arise, upon those who shall be Subjects of Christ's Monarchy, both believing Gentiles and Jews with Israelites or the ten Tribes, who shall be all converted, and after that be greatly troubled, as we shall show, when we open the beginning of his kingdom; which trouble, is as the shutting in of a former day: but when this trouble is at its height, and full; then comes the beginning, or setting up of Christ his kingdom; for the opening of which consider we three things.  
First, 
Three things 〈◊〉 be considered 〈◊〉 the beginning Christ's kingdom.  What Christ will do, when he sets up at first this his kingdom.  
Secondly, Who shall be the Subjects of this his kingdom.  
Thirdly, What shall be the privileges of this kingdom, which is the opening or first part of this his Day.  
First, What Christ will do when he at first sets up this his kingdom, 
1 What Chr● will do●● when 〈◊〉 sets up his kingdom.  he will come from Heaven visibly, Even as he went up thither: Act. 1. 11. which coming is not his last coming, to the last judgement, but a middle one, twixed that and his first coming, which hath not been considered. 
Three coming of Christ.  For Christ had three comings: The first was when he came to take our nature, and make satisfaction for sin The second is, when he comes to receive his kingdom, 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 judge all and end the world: the latter comings are two distinct comings, not all one, (as it hath been thought) therefore they are made distinct, Mat. 24. 3. and answered dictinctly by distinct signs in that Chapter. Now this second coming of Christ, which shall be long before his coming to the l●●t Judgement, and to end the world ● is that when he begins and sets up this his kingdom, 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 appear, 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 Christianity, as we shall show hereafter, 2 Tim. 4. 1. with Dan. 7. 13. when Christ came to bring his kingdom, he appeared, but his coming to his last judgement, is to judge and resign his Kingdom, therefore this is a former coming, at which second coming of Christ, when he comes to begin his kingdom, he will come with the same glory as at the last; for as it is said of his last coming 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 coming, when he begins his Kingdom, Mat. 19, 28. which place is the same with Luk. 22. 30. where he expressly speaks of his own kingdom, which he is to administer in this World, whereas that kingdom in Heaven is the Fathers, Mat. 
What Christ●all do when he ●omes.  13. 39 34. Now when Christ with his glory shall come from Heaven, he will do three things.  
First, 
〈◊〉 He shall raise 〈◊〉 all the ●aints  He will raise up the Saints, which are dead before this his coming, not only such as have been martyred, as some think, but all Saints who have died in the Faith, Rev. 20. 4. not only they that were beheaded, but all that subjected not to Antichrist, by which innocency from Popery, he means all Saints, though he instances in an escape from Popery only, because, that is the snare, which in this latter part of the world takes such as are not Saints, and more plainly, Rev. 11. 15. to the chapters end, there is set out Christ's kingdom, and it is said, that not only the Prophets, but all that feared him, both small and great, should be judged and rewarded, even all that fear 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 showing thereby what they all did deserve, and rewarding the Saints, how is that? by raising them from the dead; for as he speaks of the dead Prophets, so doth he of the dead Saints, and of all Saints dead, and not only of such as were martyred; and this resurrection is not at the world's end, for after this he showed many things were done in the World, as the Temple opened, &c. and it is the beginning of Christ's kingdom, as we have showed before; this also is clear by that signification that Christ put on their receiving the Lord's Supper, in a Table gesture, where they sat as it were at his Table, and he served them; for as they sat at Table, eating the Passeover, he instituted and administered the Lord's Supper, Luk. 22. 14. He sat down, that is, in a Table gesture, at the Passeover, and vers. 19 20. at that meal he instituted the Lord's Supper, and therefore as they sat 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 administered to them the Lord's Supper as they sat, he in that being as one that served them, because he gave the bread and wine; whereas in the Passeover, they eat it with him, without his administering it to them. He infers hence two things.  
One was, that which met with the present corruption of pride, that then broke forth, vers. 42. to 48. Since he had set them down, 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 Lord's Supper, vers. 28. 29. 30. that by his admitting them to sit and eat of that his Supper and Table, he did show and seal to them the fellowship which they should have in his kingdom: That they should sit as Kings, and rule the Tribes of Israel, which cannot be meant of Heaven; for that is the father's kingdom, and Christ's Kingdom ends when this world ends. Therefore the Sacrament of the Lord's Supper, not only seals up and signifies, spiritual and eternal privileges, but also the Kingdom of Christ, which shall be enjoyed in this world: and therefore it is to cease at his coming, to set up this Kingdom: for it is to show forth his death till he come, &c. 1 Cor. 11. 26. and then to cease. And this is not only signified and sealed to the Apostles, but as in them he gave the Sacrament to all believers, so in them he taught all believers (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 main use and comfort of the Sacrament is lost, which is the signification of our reigning with Christ in his kingdom, in this World. And whereas it is inferred upon the Apostles being with Christ in his Temptations, Luk. 22. 28. It is not meant only of his personal Temptations, but of his mystical, that is, all the Temptations which in his Name and Members do 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 Lord's Supper, who are Saints, have signified and sealed to them, by sitting at that Table, in a fellowlike 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 kingdom, 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 Christ's 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 kingdom, Isa 67. 17. Re. 21. 12. (I say) he saith in these times, those believers shall be refreshed, and their sins 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 Christ's 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 world's end, before Heaven is entered, Christ resigns his kingdom; wherefore all these things are applied to Christ's kingdom on earth, Rev. 21. 22. which b●cause we should not think it to be Heaven, it is said expressly it came down 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 applied to this kingdom of Christ on earth, Rev 21. 7. and so that promise Rev. 3. 12. of the new Jerusalem, is applied to this kingdom, Rev. 21. 2.  
Now the condition of these promises is to overcome, which seems to agree to every believer, for faith is the victory by which we overcome, 1 Ioh. 5, 4. yet if it be applicable, only to some who peculiarly contest with adversaries, yet sure it is found in divers who were never martyred, as Luther & others, who conflicted and overcame, more than some Martyrs, therefore surely not only the martyred Saints shall be raised from the dead at Christ's kingdom, 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 expressed 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 vial was poured out, Rev. 18. 17. which was the ruin of all the wicked by Christ's coming, and setting up his Kingdom, as we shall show anon, the same with Rev. 11. 15, 16, 17, 18. the blowing of the seventh Trumpet, and then Christ sets up his kingdom, which beginning of Christ's kingdom, after the general description of the antecedent wrath, Rev. 15. 1. I say is expressed verse. 2. 3▪ 4▪ 5, by all the Saints described by their not subjecting to Popery, standing on a Sea of glass, 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 do, when he comes from Heaven to set up his Kingdom, he will raise up all Saints who are dead before his coming, 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 days; so shall his Saints have who die before his coming from Heaven; but all the dead who are not Saints shall lie still in the dust, even till the last and general 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 resurrection, of which they that partake, shall not return to a mortal state of body again, 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 sun, 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 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 coming, will grow to agree and combine against the Saints, and then will Christ suddenly surprise them to their ruin, 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, God's full wrath to the wicked, for seven, notes perfection, the particulars of which are expressed, Rev. 16. the last of which, finds the wicked in Armies against the Saints, and ruins 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 showed the seven plagues which were all to fall on the wicked, he shows the consequent of the last of them, that the Saints are seen on a glassy Sea, with Moses Song, because as then all the Egyptians were drowned in the Red Sea; so now, all the wicked are slain, for before Christ's coming the wicked shall wear 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 work of Christ is called a day of Judgement, not for all, but only the ungodly (as it is said in that place.) And the Apostle saith, Rev. 16. 15. that Christ's coming will be sudden, which shows that in both Texts is the same meant; and even as in the old world by water, so once more by fire, will Christ ruin the wicked, but the Saints shall scape as they then did in the ark, and the world shall not end, as than 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 showed before, 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 world's end: for they prophesy of many things to be done after this in the world, vers. 12, 13. 19 to the end; and so the Apostle tells us of n●w heavens and earth after this, which shall not be after the world's end, for then all time and this earth shall cease for ever, as we shall show anon; so that not only at this world's 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 God's coming with fire and dreadful Majesty, not so much speaking poetically of what was done, as prophetically of this destruction of Christ's upon the wicked, at the setting up Christ's kingdom, 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 think that this ruin of the wicked shall be to every one, but I think that that generality shall not be now, but at his third and last coming; but now he will only ruin the Armies of them (for in such an attempt against Saints doth he find them, Rev. 11. 18. and 16. 13. to 18.) as the ruin of the Egyptians at the Red sea was not of every one, but of them that were in Armies combined against the Israelites: And so he will break their head and arm, and make the rest slaves to the Churches, and it seems some wicked shall be left, because by the end of Christ's kingdom 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 Christ's kingdom (as some think) for there shall be no hypocrite or excommunicate person there (as we shall show 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 God's people should have a kingdom; and so much seems to be employed, 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 Christ's kingdom, 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 happiness in those days 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 verse. 17. And this is the second thing Christ will do 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 show 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 coming. 2 Pet. 3. 11, 12, 14. now when Christ hath thus done and put his kingdom into form, he will withdraw to heaven again, and leave the Government to the dead Saints raised up, 
Christ with●raws himself ●●to Heaven and ●ave● the Go●●rnment to the ●●ised.  among whom the Apostles shall be chief, 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 Christ's first part of his kingdom, which finished, Christ will come again, 
The Apostles●●all be chief  and in person administer things (as we shall see anon) but for this first part of Christ's kingdom, 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 believers shall rule the world, in which the twelve tribes shall be chief, and they shall not only rule as Kings, but as Priests, Rev. 20. 4. that is, Discipline their souls 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 special presence of his, though not bodily, therefore the kingdom is said to be sometime Christ's, 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 kingdom: 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 speak of the last Judgement at the world's 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 die before.  and withdrew without them: but now would do so no more. If ye say it is better than to die before this kingdom begin, since all the Saints who died before this kingdom begun, shall be raised from death, and live immortal lives and rule the World, whereas the Saints that live to it, and in it, shall live but mortal lives, 
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 excel the former, Hebr. 11. 40. the former without the latter Ages shall not be perfect, 
Better to live at that coming.  and for the latter Ages are better things provided then for the former; wherefore these Ages which shall fall in Christ's kingdom, shall far outstrip all former Ages, and not only in happiness in this World, (but for aught I know) as they shall be more holy in their mortal Life, so they shall be ever more glorious in Heaven: therefore it is to be desired to live to these Times of Christ's kingdom, though I confess in some respects to this present world and time on earth, the Saints dead before Christ's kingdom shall have an advantage of them who live to it, 
Advant●● raised Saint●  because the dead Saints shall be raised and live also, but in a nobler way, by which dispensation God recompenseth them, for they who live and die before Christ's kingdom, live most by faith in trouble and darkness, and therefore are raised up on earth to inherit Christ's kingdom: But they who live in Christ's Kingdom, have a life of peace and joy, and most promises fulfilled; so that (comparatively) their life is a life of sense, wherefore they shall have no Resurrection till the last Judgement, but yet they have more glory and holiness in this world (which is the seedtime for eternity) 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 work or service, shall not add to their account at the last day, but they shall be judged according to what they did in their mortal lives, even as in hell they that die and are cast into it, shall not be judged at the last day or punished in hell, for what they do being dead, (except the poison on earth which their counsels and practices, when they lived, shall spread) so neither shall the Saints departed, though raised again; So that it is to be desired to live to Christ's kingdom, though we may be much comforted, if God please to have us die before it come.  
If you object, 
Obje. How 〈◊〉 souls be fetched from heaven to live on Earth again.  how can souls of Saints dead be fetched from heaven to live on earth again, 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 again on earth with men. 
Answ. Their souls be not in the● highest Heavens.  I answer, this objection supposes the souls of the dead Saints, to be in the highest heavens, which is not so, but if their souls were in the highest heavens, yet it becomes them to do it, to serve Christ, as the Angels come from heaven to serve the Saints, and as Lazarus his soul came into his body again, at the commandment of Christ; but it is likely the souls of the dead Saints, are not in the highest heavens, but in a middle place, better than this world, but inferior to the highest heavens, which is meant in the New Testament by Paradise, in which they have full joy and perfect happiness, Heb. 12. 23. and a special 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 Christ's ●ody is, and in this place they are kept till this kingdom of Christ come, and then they shall assume their bodies, till the world's end, when with soul and body, they with all other Saints shall go up into the highest Heavens for ever.  
To prove this, 
●easons to prove  there are these Reasons.  
First, The Apostle puts a difference between Heaven and Paradise, in two several places, 2 Cor. 12. 2. 4. and therefore calls it visions and revelations, in the plural number, vers. 1. and Paradise is said to be the kingdom 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 Christ's soul, and the thieves, which was not Heaven, for it is called Christ's kingdom, which is only in this world, Luk. 23▪ 42, 43. and it's most probable, that Christ's soul, 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 righteousness, 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 soul.  
Secondly, 
2.  None but the high Priest, went into the holy of holiest, 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 soul, 
The way to the highest Heavens never opened till Christ went.  (for so only 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 do it before him. That is not possible, for the High Priest could not send any in his name, into the holiest, but must only go in his own 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 priest's dignity, that no man but he ever yet came into the highest Heavens: as the holiest 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 world's 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 souls of Saints may go into the highest Heavens, though their bodies be not.  
I answer, 
Ans.  That the bodies of Enoch and Elias were taken up together with their souls, 
The bodies of Enoch and Elias taken up with their souls.  for they did not die, but were translated and changed, and so left not their bodies behind them, wherefore if their souls were in the highest Heavens, their bodies also were; which is absurd to think that any bodies were there before Christ's; wherefore there is a place, and not the highest Heavens, in which the souls of dead Saints are kept, from whence was fetched the soul of Lazarus, and other Saints, who died and were raised up at Christ's death, whence they shall come, and being raised shall be joined to their dead bodies, and rule Christ's kingdom on earth, Christ himself as a man coming visibly with them.  
And if you ask, 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 sun and stars are, or in the highest Region of air, which is called Heaven in Scripture, for Paradise is Christ's Kingdom, begun and shall be its perfection, Rev. 2. Therefore as Christ's kingdom 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 near commanion with Christ (though not locally) in which they are reserved till the resurrection of their bodies; a condition much better than that on earth; though short of the highest Heavens, which Purgatory is not, but a Prison. Now these Saints fetched from this Paradise, and joined with their bodies raised from the dead (which is the first resurrection) they rule Christ's Kingdom, even all of them, though some of them in more eminent places than others.  
Now for the second thing; 
Subjects of Christ's 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 govern 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 Solomon, 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 kingdom, 
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, govern and rule them, not that they only shall be then governed: but they only are named, partly because in these latter days the conversion of the Gentiles was not then known, and partly because in these latter days, ten of the twelve Tribes are lost, but shall be found out and made Subjects of this kingdom of Christ; so Isa. 24. 23. God before his ancients shall reign, that is, his ancient, people the twelve Tribes. Israelites and Jews, they shall be the subjects of God's kingdom, Ezech. 37. 21. Israel and Judah (who never were joined since they were divided in R●hob●ams days (shall be one people for ●ver, under one King David, that is, Christ typified by David, 
●alem shall ●ilt again ●is kingdom.  for this division was since David: and as the twelve Tribes shall be the subjects of this kingdom, so the Cities of the Tribes shall be built again, and inhabited by natural Israelites, especially Jerusalem, which shall be the most eminent city then in the world, or that ever was in the world, Psal. 69. 35. 36. which is a prophecy of what should be done to Israel, both as a punishment for their crucifying Christ, verse 10. to 29. and also what should be done after Christ's death, ver. 35. 36. so Zach. 14. 9, 10, 11. when the Lord is one King over all the earth, then shall Jerusalem be built, and as the Israelites, so all the Gentiles which are Saints shall be subjects of this kingdom, Revel. 21. 24. but the Israelites shall have the greatest glory, as the elder brothers double portion, as the natural branches of a s●ock before a wild branch engrafted, therefore it is called the kingdom of Israel, Acts 1. 6. though it contain all saints (Israelites and Gentiles) because its primitive glory and principal; 
●elites s●all 〈◊〉 preemi● in Christ's ●gdom, above Saints.  shall be Israel's, for indeed the Israelites shall be first raised to this glory, and at Jerusalem will Christ begin to show himself, and then by and from the Israelites shall glory descend to the Gentiles, as the gospel first did, 
●ouble ful● of the Gen●  Luke 24. 47. there is a double fullness of the Gentiles, Rom. 11, 12. 15. 25.  
One is, that which is to be from the time of the Jews rejection, till their calling again, verse 25. while the Gentiles alone, without the Israelites are God's people, a set number of persons, and a set degree of grace and glory is appointed to them; which accomplished is called their fullness, and till that is fully done, the Israelites must be kept out.  
Another fullness of the Gentiles, is a set number of persons converted to the saith, and certain degrees of grace and glory to come to them upon the taking in of the Israelites again to be God's people, verse 12. 15. which shall be so great an increase, as if they received life from the dead, and shall be much more than what they got by the Jews rejection; this indeed is called the fullness of the Israelites, Rom. 11. 12. but from this fullness shall come in a greater fullness 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 the 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 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 privileges of this Kingdom, which are wonderful (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 hypocrisy) as Tit. 1. 16. and Rev. 21. 27. nothing that defileth or worketh abomination shall be there (now hypocrites defile and work abominations) for this kingdom being administered 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 lamb hath a Book of life, written out of the Book of the father's election, in which are the names of all that shall partake of the privileges of this Kingdom, and they are only such as are in the father's book of Election, as appears, because they are opposed to sinners and to the damned, Rev. 21. 7, 8. which are only 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 nought, 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 prophecy of Israel's badness and helplessness before his conversion and call the Christianity; for the next chapter is applied to it, Rev. 21. 24. and 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 joined, 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 days 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 affliction, so that they could not have everlasting joy, neither could sorrow nor sighing fly away, as it is Prophesied, Isa. 35. 10. Therefore all that enjoy this Kingdom, are called the seed▪ of the blessed, they and their offspring, Isa. 65. 23. And they are called Gods elect, vers. 22.  
Thus there shall be general holiness in all persons, so there shall be much holiness, 
In Christ's ●●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, original ●rruption re●ained.  Rev. 20. 1, 2, 3. And original corruption shall be so restrained and overmastered, that it shall not sell any of them under sin, or lead them into captivity to it, though yet it shall be in their souls, but as an enemy in chains: For such shall be the government of those times by Christ and the Saints raised from the dead▪ and most of the promises and threatenings in Scripture accomplished, that it shall be a life much of sense, little (in comparison) of faith, and therefore shall so yoke original sin 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 holiness  
There hath been an opinion, 
〈◊〉 No back●ding in this ●ingdome.  that there shall be a backsliding before Christ's coming, as indeed there was before the ruin of Jerusalem after Christ's death, and was a sign of it, Matth. 24. 12. and perhaps there shall be the like before his setting up of this his kingdom, but there is not the least hint in Scripture of a backsliding after his kingdom is set up, before his coming to the last general Judgement: As for that Luke. 18. 8. it is evidently meant (not of his coming to the last Judgement, but of his coming in a providential way for a particular help to his people, as the scope of the Parable shows, verse, 1.) and indeed backsliding is not compatible with the glorious estate of this kingdom, for there shall be no sighing or tears, and no curse, but they shall observe the Lord, Rev. 22. 3. Therefore there can be no backsliding, for then sighing and tears, 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 overcomers, Rev. 2. 7. and therefore God himself shall be with them, Rev. 21 3. that is, an immediate fellowship with God, 
That 〈◊〉 diate fel●● with God.  and thereby and not by ordinances, but by God and the lamb, that is, they shall be edified immediately from God in Christ, and as they had before the Sacrament of the Lord's Supper, the gesture and manner of which, Christ makes a signification of this kingdom of his, in which they shall rule as he in a kind 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 coming of Christ, 1 Cor. 11. 26, that is till he come to set up this his kingdom, the privileges of which it seals to us in a fellowlike gesture of sitting at a Table together, and serving but till he come ●nd give us this kingdom; 
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 cometh 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 form, called a Chaos created in the beginning of the first day, and also the soul 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 lamb, they shall all serve him, Rev. 22. 3. And Christ will hold them up in fullness of grace, 
Christ will them up 〈◊〉 of grd●  though not in full perfection of any grace, till the last general Judgement and their translation into Heaven; which translation of theirs shall not be from a delivered estate but from an estate of greatest holiness 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 fullness of holiness, 
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 sin to keep good things from them, or to separate between their God and them.  
Secondly, 
The second● viledge of Christ's K●dom, a 〈◊〉 of all tem●blessing●.  whence followeth that there shall be all fullness of all temporal 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 verse. 1. to 7. are called overcommers, 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 witness.  ●hat may make their lives comfortable, they shall have for them and their children for ever, and that with a peculiar sweetening, for through them, they shall have God for their God, and they be his children also, Isa. 33. 16. to 23. where fullness of peace and quietness is promised to the Subjects of this kingdom, 
●pted from ●odily trou●  vers. 24. and exemption from all bodily troubles, which also with abundance 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 kingdom; for he saith that verse. 17. which is applied to this kingdom only, 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 years.  an hundred years shall every one have, and no infant or any other shall die sooner; they shall last long as a Tree, vers. 20. 23. and there shall be no sickness or grief or trouble to consume their strength, 
●icknesse or 〈◊〉.  and thus it shall pass from Father to son, unto many generations, that is, many hundred years, 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 natural, 
●iolent death  but there shall be no violent or untimely death, by any grief, sickness, and trouble, therefore when David was to have the Temple settled in his son Solomon, it is promised the People should have a place of their own, 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 Christ's, which was to come under the Seventh Trumpet, Rev. 11 15. I say it is said of this kingdom 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 sin, 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 days of this Kingdom it shall be as in Salomon's time, 1 King 4. 2. The People of judath 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 die at last, yet it shall be in a full old age; 
the wicked 〈◊〉 either ●d 〈◊〉  but their Children shall grow up in their room, for all the wicked in the world, shall either be ruined or enslaved, and Satan wholly restrained from tempting them to sin, or others to trouble them, and original corruption shall be kept in, as not to break forth in any gross way, therefore no affliction shall break forth upon them; but as sin shall so dwell in them as they shall need Christ's righteousness to justify both them and their works; So that as they shall be lively sinners, though greatly sanctified, so shall death, though no other affliction before death seize upon them. This shall be the glory of the estate of Christ's kingdom, 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 Christ's kingdom; and of this kingdom there is almost all that we have said, recorded by way of prophecy together in Psal. 97. which psalm the Apostle shows is meant of Christ, Heb. 1. 6. because he applies to Christ what is said in this psalm, Worship him all ye 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●● itself she●eth its intent is the kingdom of Christ, and so that in the Hebrews shows: for chap. 1. 5. he hath spoken of Christ's birth, now of his eternal generation of his Person (This day have I begotten thee) and the birth of his human nature in the fullness of time (I will be to him a Father, and he my son) than he proceeds and saith when he brings him into the world; that is not at his birth (of which he had spoken before) but at his bringing him to reign (for so the psalm quoted carries it) Christ shall come with his father's glory, and by his power into the world to reign; 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 isles, Psal. 97. 1. And its said, he reigneth, because its a sure prophecy, and so speaks as if it were in present, as is usual 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 kills not; which sinners are set out by one sin for all the rest, viz. the breath of the second commandment, because of that is God jealous; and because a main fin in Popery, in whose days Christ shall come and set up his kingdom, is Idolatry against the second commandment.  
Thus also all they who are to enjoy the privileges of this kingdom of Christ, 
His people not infected with Popery.  are described, by not being infected with Popery, Rev. 14. 2. & 10. 4. And therefore such only are said to escape the poison of Popery, whose names were in the lamb's book, Revel. 13. 8. that is, 
Christ hath a roll of all his subjects.  enrolled to enjoy the lamb's kingdom, as is expressed, Rev. 21. 27. For as the Father hath a Roll of all such as shall live in heaven, (which is his kingdom) so hath the lamb for his kingdom; and this is subordinate to that, whosoever is in the one, is in the other: And not only such are in the lamb's book, as escape Popery, but all Saints from the world's beginning; for ever since was ●e slain, and thereupon had a kingdom assigned him, & a ●ooke, in which he enrolled 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 kingdom 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 God's purposes & promises, & in their holiness, & afflictions; in which, though the harvest of their joy appears not▪ but is covered, yet it shall surely spring up at this kingdom of Christ's; & in hope of this, the Saints should greatly joy all present as shall be showed afterwards; & in pledge of this, they have all present deliverances, vers. 10. Thus much for the evening, or first part of Christ's kingdom.  
Now, when this kingdom of Christ hath lasted to many generations, the slaves & tributaries to this kingdom will be grown to multitudes, 
A little disturbance Christ's kingdom shall have.  so prophe●ied of under the name of Gog and Magog, Rev. 20. 8. Ezek. 38. 39 upon whom the devil shall be let loose, to sti● them up to combine to ruin the subjects of Christ's kingdom, which Satan shall draw them to by some deceitful trick, Rev. 20. 7, 8. For if they were not deceived, they would 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 devil having been 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 hair of any of their heads fall to the ground (for they were set above all trouble at the beginning of Christ's kingdom) but Christ will suddenly come from Heaven, and ●ith fire kill all these wicked ones, Rev. 20. 9▪ even every mother's 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.) 
Christ's. third and last coming.  ●nd then come to Judgement. And the wicked that live to the approaching of the last judgement, 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 only considered, and the former, namely, his second coming, hath not been minded.  
Thus by his second and third coming, He will ruin 〈◊〉 world of Nations, even all that are wicked, with a first death (besides their second death, to which he will condemn them at his last general 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 slays thus many when he comes to reign, because his footstool, which they be, is so much the higher, Ps. 110. 1. and his glory the more: therefore, Ps. 97. 7. in his kingdom he is high above all; therefore the Father also reprobates so many which are to be his footstool.  
And this occasion will Christ take, 
How Christ begins the last general judgement.  to come to the last general 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 general Judgement; before which he will also in a moment▪ 
The assault of the wicked on the godly occasions Christ's 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 kingdom of Christ's, & they together who were living at this last coming of Christ, but were changed in a moment, shall all together meet the Lord Jesus in the air, coming from heaven again, 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 speaks not of the believers then living (though he speak it in their person) nor of them who should live at Christ's first coming to set up his kingdom, for they shall not then be killed, though the ungodly shall be then slain (as was showed before) but the Apostle saith it of them who should live when Christ's coming was to the last general judgement, for he speaks of them who should not die, but be changed in a moment, which befell not the Apostles, nor any believers in those days, but is to be the Lot only of those who lived in Christ's kingdom, and that at the dawning of the morning of it immediately before his coming to the last & general judgement; and they that slept; that is, died in the time of Christ's Monarchy, should not be behind them who were alive at Christ's last coming, for they should be raised up first. For at the last coming of Christ, he will come and join himself with them who were governing the world all those Ages of Christ's kingdom, and the Saints who lived and died during that kingdom 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 Christ's coming shall not prevent, that is, be with Christ before them that died during that time of the reign of the Saints over the world, but one as soon as the other shall meet Christ. And so this place in the Thes. doth not prove, that all Saints shall lie dead till Christ's last coming to general judgement, but they who after Christ's coming, and setting up his kingdom, shall live and die, they shall live and die, they shall be raised again, and be with Christ as soon as the Saints living when Christ comes: but the Apostle speaks of this far distant time, as if it were all one, (as I showed before.)  
Now when Christ thus comes and reigns over all the wicked, and changes the bodies of all living Saints on earth, and raiseth up all the dead Saints who died during that his kingdom in which the Saints reigned, 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 kingdom of the Saints, at last they shall be raised up) and then is the Dawning, 
The Morning or most glorious part of Christ's kingdom.  and the Morning of the Day of Christ; compared with which, the former part of Christ's kingdom was but a Night (though in itself most glorious) for in it,  
First, 
Differences between the evening and the morning of Christ's day.  Christ showed himself, 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 resign the kingdom, and all be translated from earth to heaven.  
Secondly, Before all the Saints formerly dead lived, but none of the wicked, and the Saints living on earth lived in a mortal way, and the devi●l was only 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 believers, who lived in the first Resurrection, & ruled the world, had their lustre of glory, which held as Christ had the f●r●y days on earth after his Resurrection, and all Angels and Devils shall be judged, and all tongues shall confess Christ to be Lord, whilst every angel, Saint, Sinner, devil, shall be absolved or condemned by Christ in his own human nature.  
Thirdly, before the earth was full peace and fruit as it could be, whilst inhabited by sinners, though sanctified; but now, in as much as all Minkind have died, or have been 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 Christ's kingdom, but of this last part of it; for all believers (not only some) shall have the redemption of their bodies, vers. 23. which all have not in the first part of Christ's kingdom: nor can it be meant of Heaven, for into that none enter but the Elect: but here every Creature shares with believers in a proportion: therefore it's meant of this general time of Judgement; during all which time (how long soever it be) and it it shall be a long time (at we shall show 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 show forth God's 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 raised from the dead, Saints and Sinners, the one standing on Christ's right hand, and the other on the left.  
Now when this is, 
Of Hell.  than shall the judgement be which we call the Day of judgement, 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 devil 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 only 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 air or seas (for the spirits & souls of the damned wanting bodies, may be in either place, because they do not so take up room as bodies do) The sea is thought to be hell, because the devils called their place the deep 
Hell in the sea▪ or air. , 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 air, in that the devils are said to be there, the prince of the air: but if it be in the air, it's a lower Region of it, for in the highest Region of the air, 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 air, because all the air in Scripture, even where the birds fly, it called heaven. But to be sure, in some of the places of air, or in the waters, is hell, and not in the earth: perhaps it's 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 show the place, 
Phil. 2. 10.  for under the earth is nothing but the water and air, in that the earth is the centre and globe, environed with the water and air, and heavens, but to set out their base and condemned estate, they are trod underfoot, 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, air, sun, moon, 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 only meant the highest heavens: for out of that earth which was a dark 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 air, 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 world's end God will reduce all these to that Chaos which they were at first (as he doth man's 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 darkness) but a mere place for their bodies to subsist in, which shall live without air, because they shall be made immortal, 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 souls of men, and this Chaos, called 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 again, 
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 works in them returned for ever to a Chaos, or first dark earth and lump again. 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 man's ●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 run into this Chaos so soon at man sinned, for confusion is sins proper effect; 
Confusion is sins proper effect.  but Christ took it up and upheld it, because he meant to have a kingdom in it: which had; and resigned, then shall the world turn 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 eternal counsel had ranked all reasonable creatures into an eternal estate of two sorts, joy or pain, so he did make in time two places, heaven and earth, immediately out of nothing, to be eternal 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) than he resigns his kingdom, (that is, his administration of things to God, and leaves this world to what it was at first, and would have been so soon as man sinned, if he had not stepped in, and all Angels, devils, and men fall into those eternal states and places, in which God the Father beheld them in his eternal decrees of Election or Reprobation, and so the father's kingdom come in; namely, that eternal estate which is called his kingdom, 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 Christ's kingdom.  
Thirdly, 
How long Christ's kingdom 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 Christ's kingdom being in the world, is also to receive a period or end, though yet this Monarchy of Christ hath no end (as we shall show 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 showeth expressly, 1. Cor. 15. 24.  
Now to find out its time of expiring, and show how long it is to last, it will be considerable that there is of Christ's 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 Christ's kingdom, and is that of which we are now speaking, and the duration of it is expressly 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 prophecies, times were obscured, by speaking generally (as a time, times, &c.) or at plainest, putting days for years, 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 we should slight, & sin against Christ, whose death and resurrection bought this opening the Book. Rev. 5. 6, 7, 9 that whereas before all prophecies 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 been condemned by worthy men for an heresy; But God left the next Ages to the first after the Apostles, to fall into diverse mistakes for the bringing error and darkness, out of which Anti-christianism was to arise, for many generations; amongst which, this was one, That they abused this sweet and refreshing prophecy of Christ's kingdom lasting a thousand years, and perverted their opinion of it to a kind of Mahometan Paradise, of sensual and sinful pleasures. Wherefore holy men taking up that opinion as they laid it, never examined it, to find the gold and separate it from the dross, as it was done also (and is to this day with divers other opinions by Popery abused) and so they found not out a spiritual sense of every Scripture, which contained any thing about this kingdom of Christ's; and carrying it spiritually, they rejected all literal sense in it: and they were not wholly mistaken, for there is a spiritual sense in most of those Scriptures, besides a literal (as was showed before.) That which is literally applied to this time of Christ's kingdom, Rev. 21. 4, ●. i● also spiritually applied, 2 Cor. 5. 17. But their error was, that (though truly they expounded these places spiritually, yet) they rejected all literal sense of them; whereas besides their spiritual sense, they had a sense literal, respecting this time of Christ's kingdom. And it is clear that beyond the first Age, even an hundred years after Christ it is recorded by one who lived in the days of the Apostle. John, who was the last Apostle, it was the joint opinion of all believers, that Christ should have a kingdom on earth, which should (after it was come to perfection) endure a thousand years. And this is the time which I call the evening, or first part of Christ's day: and its duration, besides the time of its imperfection, or embryony, 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. years, the Grandfather, Father, and Child; and so we might show of the rest, that they were much short of this of Christ's continuance. Yea, that of Israel, which foreshowed this of Christ's, 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 years 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 disturb this kingdom, Rev. 20. 3, 7, 8, 9 but it shall be but a little while; only a Combination, and an Attempt, but no hurt, but fatal ruin to the enemy (but till the thousand years be expired, there shall not be any attempt against the kingdom.) And when this interruption of cloud is blown away, there shall arise the Morning, 
The day of judgement lasts a long time.  or latter part, and most glorious time of Christ's Day and kingdom (that which we call the last judgement) which shall last a great while: indeed the Scripture sets not down the time how long this shall last, but it is evident it must last a long while.  
First, 
1 It may be a 1000 years. A further description of the Morning, or most glorious part of Christ's day & kingdom, which is the last judgement, and shall last very long.  I know not, but it may last a thousand years, as the other is to do, because this is the time in which God's Mercy, justice, Truth, Power, &c. is to be gloriously revealed before all Mankind and devils, and the Truth of every Title of Scripture cleared, and the Reason, and righteousness of all God's 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 amiss, Iud. 14, 15. Now this must require much time.  
Secondly; This is the time in which Jesus 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 reign in the thousand years, 
2. It's the time of Christ's triumph.  he is not always 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 kingdom, do not bow to him, and with their tongues confess him; and the devils than 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 confess him Lord; therefore surely it shall be no short time. In all the time he is to have when he resigns, the kingdom 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 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 work, 
God hath given a long time to every work.  to Satan, to Antichrist, and will he straightened Christ in this his time? when works in which God is glorified but by accident, have a long day; shall not Christ's day be long, in which God is so directly glorified? Phil. 2. 11. There can be no work, besides heaven's glory, so pleasing to God and all Saints, and so comely in itself, as this, for Christ to sit on the Throne, and all knees bow to him. Therefore as we do with works, 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 pomp for a short show) the whole Creation groans for the liberty, and Glory of this time, Rom. 8. 19, 22. For this place as was before showed, is necessarily meant of this last and general Judgement, and only of it, every Creature in specie, or kind shall be eased of the vanity which man's sin, and God's curse hath loaded it withal, 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 expense of rich Majesty and Bounty, to clothe 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 God's 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 showed us, on which alone one might gaze a thousand years: with great joy, the whole Scripture in every Tittle of it shall be showed 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 showed to us, the reason of every dealing of God with Saints and sinners, and all the works of Angels & Devils, (which are infinitely 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 men's hearts shall be made manifest, not only to the man's self, but to every one.  
In a word, every act of reasonable Creatures, being immortal Creatures (though the body once die) is immortal, the thoughts, words, acts, and shall not only 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 God's sight, it shall be openly showed 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 works from Adam to the last of mankind, shall be orderly and clearly proceeded in by books, Rev. 20. 12. as in a Court of Justice, wherefore we need not run hazard to know what is done in other places, for we shall see and hear all one day, and this may well take up much time though by an infinite power God will do it, yet it shall be done by Christ as man, and before men, and therefore leisurely.  
Now when this work is dispatched, 
Christ resigns his kingdom.  and the final sentence is pronounced upon all creatures, both the blessed and cursed, as is expressed, Matth. 25. 31, to the end, then will Christ resign the kingdom to the Father, and this world, together with his kingdom shall end.  
Object. 
How Christ's kingdom is for ever.  But you will say, though this be long that Christ shall reign, yet it's not ever, but it's said, that he shall reign 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 expressly, he shall then resign) yet it is said to be for ever;  
First, 
1. To the world's end.  because it is to be to the world's 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 possess the earth, for so soon as they resign all, this world shall end.  
Secondly, 
2. It shall never be swallowed up by any other.  because this kingdom 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 kingdom be resigned, yet it is but a translation, 
4. The resurrection is but a translation.  or swallowing up of it into glory: it remains, but is perfected not in the Sons, but in God's 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 kingdom shall never die, they who lived and died 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 Christ's last coming, 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 he is. Thus much for the third thing, the Duration of Christ's kingdom, 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 four 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, arms, breast, 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 kingdoms, than when their reign is expired, shall the Monarchy of Christ come, Dan. 2. 44. In the days of these Kings, not one, but many, when many kingdoms are made up out of the Roman Monarchy, shall God set up Christ's kingdom: So Dan. 7. 3, 27, &c. four Beasts, that is, States and Monarchies (though called four kingdoms.) 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 overcoming 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 horns or kingdoms▪ rise out of it, and among them another fearful little horn, 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 days to be in the Western parts of the world; I say, in this Western Monarchy should ten horns or kingdoms arise, and among them another little horn, most blasphemous. Now by the ten horns, are meant ten kingdoms, which rose out of the Western Roman Monarchy, and by the little horn so blasphemous, is meant the papacy, 
The little horn is the papacy.  which rose up among, or together with their Ten kingdoms, as is expressed, Rev. 17. 12. For about the same time that the Bishop of Rome usurped papal dignity, or Authority, these kingdoms in Europe began to be set up, and to become several distinct kingdoms; but by the little horn, is meant the papacy, as appears, because of its base words, Dan. 7, 8. 21, 25. and its continuing for a time, times, and half a time, is only applied to the papacy, 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 general phrase of the time, because it was prophesied of in Daniel in those dark phrases, of time, times, and half a time, now whereas it is said to rise up after the Ten; whereas Rev. 17. 12. the Beast or papacy is said to be one horn with the Ten, to be ruinated, v. 16. whereas this roots up three of the ten kingdoms or horns; I think in Daniel is meant, the whole kingdom, or the Papacy, but he instanceth in the last edition of it, in which somewhat of the popedom shall be ruined, but yet shall be papal & Antichristian (as perhaps the faction of Jesuits) but this going immediately before Christ's kingdom, and lasting to it as Dan. 7. declares, it must be meant of the ten kingdoms with the Papacy, because the Revelation show▪ that these immediately go before Christ's kingdom, & are swallowed up by it, Rev. 12. 23. to 16. 2. Thes. 2. 8. Rev. 17. 12, 13, 14. Wherefore to find out the beginning of Christ's kingdom, we must search out how long this part of the Roman Empire, which fell into ten kingdoms, & the Papacy shall endure, for their end is the beginning of Christ's kingdom.  
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 privilege to open this secret, Rev. 5. 4. to 11. therefore Rev. 10. 25. 6. Christ comes with the book 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 shows what is meant by time, times, and half 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 same thing, vers. 6. he saith it was, 1260. days, and vers. 14. it was time, times, and half a time; which is Daniels phrase; so that they showed Daniel so darkly, that none could interpret it, but Christ expounded it to be 42. months, or 1260. days, a day signifying a year, thus long from the beginning of the 10. kingdoms in Europe, and the papacy shall prevail over the holy people, and Saints of God, and then shall it be no more, but Christ will come and set up his kingdom.  
But then the great question is, 
When the ten Kingdoms & papacy began in Europe.  when the ten kingdoms and papacy began in Europe?  
I answer, Historians are diverse in account, some 4. or 6. years, but about the year of our Lord and Christ 400. or 406. the Bishop of Rome began to usurp papal power, and about that time some of the ten kingdoms in Europe began to arise; now let ut reckon it 406. when it begun, and this is the last account; then add to, 406. the 1260. and it maketh 1666. 
1666. the number of the rest, and the end of the papacy.  which is the time made the member of the Beast, Revel. 13. 18. that is the Papacies duration, Dan. 5. 26. thy kingdom is numbered and finished, in which number the millenary or thousand is left out, because it comes seldom, as we use to say; the Spanish Armado coming against us, was overthrown in 588. and the Papists Powder-treason in 605. so than the end of the papacy is to be Anno. 1666. For the conceiving of which, we 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 general and common sort of Protestants, over whom there should be a prevailing, and that by Popery, which is meant by the Gentiles, as Rome, Christendom, 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 crucify Christ) now this place meaneth not Rome as it was Heathenish, as we shall show anon, but describing it by what it once was, it also calls the subjects, that is, the Popish Gentiles, so that the sum of the second verse, is, that Popery should prevail over true Christians 42. months, 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. days, are the same with 42. months, 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 magistracy and ministry, and therefore are called two, that is, of two ranks to be Christians, and therefore are called two candlesticks, Rev. 11. 4. that is, Churches, and these witnesses shall vex and plague the papacy, 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 Greek; and this scope of the place (when they are finishing) that is, when their time of conflict with the Papists draws towards an end, than the Beast, that is, the papacy, for so it is called, shall war and kill them, and they lie dead in the streets, vers. 8. that is, in the streets of Rome; for it was Rome's 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 Sodom; which Heathenish Rome is not: for a special appellation of wickedness is only 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 Christ's 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 kingdoms they be, as Christ was not crucified in Rome, but in Jerusalem, by the Authority of Rome; for the City Rome, called The great City, and Babylon, is taken two ways in the Revelation, sometimes more largely, for all the places and kingdoms which are under his papal power, and so it is a City of no strength, that is, Ten kingdoms in Europe was under her papal power, Revel. 17. 13. and so it is here taken, and by the streets are meant any kingdom under papal 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 papal power from Rome, shall kill and lay dead the orthodox Protestants, and Christians, who oppose Popery in every kingdom, that is under papal power, and by that time the period of the Papacy, namely, 42. months, and of the Witnesses, viz. 1260. days, grew towards an end, that is, towards Anno Domini, 1666. shall have fully slain all bold opposers of it, either in Magistracy or ministry, 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 again (which they should not so soon if they were killed) but a civil death, by suspension, and putting them out of Office, and suppressing them, so that they shall not dare to oppose, but the fear of Law, and the prophet's tumult shall keep them from shedding their blood, which is meant by the Peoples not suffering them to be buried, Rev. 11. 9 for if they were slain indeed, no people would keep them from burying: but being suppressed, they keep them from being killed, and within three days and an half, that is, three years and a half, after they be all suppressed, 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 Rome's papal Power, in whom the witnesses were slain, shall by an Earthquake, that is, by a Commotion of people, revolt from Romish religion, and reform, perceiving how papal-power hath slain her Witnesses, and abused them; And this it is thought will bring in the fifth vial, Rev. 16. 10. which shall be the ruin of the City of Rome, which is only the fear of the Beast, or Papacy, whose fall is celebrated, Rev. 18. By which ruin of Rome, the kingdom of the papacy shall be darkened, Revel. 16. 10. but not totally ruined, till the seventh vial, vers. 17, 19 which is the seventh Trumpet, and the beginning of Christ's kingdom: Therefore it is said, that Christ coming shall slay them, 1 The●●. 2. 18.  
But yet at this ruin of Rome, the Head and Empire of the papacy shall be broken, & so ended (though it shall breathe a while after) therefore to this time is the Papacies and the Witnesses continuance prophesying numbered from their first beginning, 42. months, and 1260. days, which expire, An. Dom. 1666. and by three years and an half before this shall the papal power have support in Europe, all the opposers of it, in Ministry, or Magistracy, or Christians, but by that year 1666. they shall recover again and draw off one kingdom in Europe from the papacy, and ruin Rome; and this is that woe which ends the sixth Trumpet, Rev. 11. 14, 15.  
And if ye object, that more than one of the ten kingdoms in Europe are already fall'n off from Popery:  
I say, they shall all apostatise again to popery, as we shall show anon, and yet one of them shall return again 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 Western Monarchy, which is become papal, and shall oppress them all the time; and towards her 〈◊〉, shall suppress all her Witnesses, Dan. 1. 20, 21, 23, 24, 25. all which trouble to the Saints goeth before Christ's coming, 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 kingdom of Christ, Revel. 〈…〉 15. even at the beginning of it, Revel. 10. 7. For by the Mystery of God is meant the kingdom of Christ, as it is explained Chap. 11. ●5. So that there is hope from 666. forwards, things will go well with the Protestants, or Gentile Christians, till the Thousand years begin, except one assault which shall not hurt but fear them, and is to u●her in the coming of Christ, of which anon we will speak.  
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 showed him in the hidden words of a time, times, and half a time; but when it was to begin and be reckoned, it was not showed 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 down when the account should begin, (and plainly a day for a year, as was usual in the prophet's phrase, and as Ezek. 4. 5, 6.) And this is to show when the Jews should begin, and be converted to Christ, and when they should be ripened, and Christ come and set up his perfect kingdom, which was to be with the Resurrection of many dead Saints, and to last a Thousand years, for he respects some work 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 only to a branch included in the former words, but not expressed about the Gentile Christians, which, and the Answer, Daniel understands not; but that finished, he showed Daniel some that he understood about the Jews; therefore he speaks in the phrase of Sacrifice: and I say, he first shows when the Jews shall be converted, and that he saith should be 1260. days 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▪ days, that is, years after, shall the Conversion of the Jews be; and 45. days, that is, years after that shall be the Resurrection of Saints, coming of Christ, and the thousand years 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 forerunner of the ruin of Jerusalem, Mat. 24. 14, 15, 16. and this is spoken by Dan. 9 27. The Sacrifice shall cease, and the overspreading abomination, making desolate, and a while before, vers. 26. the Messiah shall be cut off; this was done some 36. years after Christ's death, a year or two before the last ruin of Jerusalem, by Vespasian and Titus; for the faction in the City suppressed the Sacrifice and made the Temple their rendezvous, and so abominably defiled it. Now this was only a sign of Jerusalem's ruin, and a warning to Christians to fly out of the City; and if we should count from this the number of years here set down for the bringing in the Jews, it is long ago expired.  
But there is another time wherein the Sacrifice was stained, 
Julian attempted to rebuild the Temple, and set up Sacrifice.  and Abomination set up, and that was in the reign of the Emperor Julian the Apostate; who reigned in the year of our Lord, 360. or 366. and set up heathenism, that Abomination, and endeavoured to set up Judaism, to root out Christianity, and therefore attempted to set up Sacrifice, and rebuild the Temple: but by earthquakes God cast all down: and whereas the Foundation of the Temple was never rased, those earthquakes cast up those stones, so that as Christ saith, no● a stone was left upon a stone (which there was till thi● time.) Now than this is the time when we must begin to account.  
And if you object, That in these days it was no hurt that the Sacrifice was stopped, because God had suppressed that worship.  
I say, so he had at that time before spoken of, Dan. 7. 27. of which our Saviour Christ speaks, for it was 36. years after Christ's death: yet because it was a famous thing, it served well for a mark when to begin an Account.  
So then unto 360. or 366. in which this was done, let us add the 1290. days, which is the time how long from this it should be before the Jews should be delivered; 
The calling of the Jews, 16●6.  and it makes 1650. or 1656. years of the Lord, in which the Israelites are to be delivered, by being called to Christianity, both the Jews (who are two Tribes, which were in Christ's days) and the ten Tribes, which are Israel; and from this time of the conversion of the Israelites for forty five years after, are the twelve Tribes to suffer great troubles: Therefore Dan. 12. 11. after 1290. days, he saith, He is blessed that comes and waits unto 1335. 
Great trouble to the converted Israelites.  days more, that is, forty five years 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 been troubled by the Heathen Roman Emperors a long while, and after that by the Beast, which succeeded them, viz. the papacy, all the time of the papacy, & heavily afflicted at the end of the papacy, by slaughter of all their witnesses; therefore they from thence forward, shall have quietness: but the twelve Tribes, who till 656. lived without Religion, being converted to Christ, shall have sore trouble for 45. years after (as their Fathers for forty years wandered in the wilderness, after they were come out of Egypt, before they entered Canaan) by the latter days of which time, the remains of papacy (after Rom●s ruin) will have spread and got some head again, and join with the enemies of the twelve Tribes in the East, and so generally both Mahumitans, Heathens, and Papists will combine together, to ruin the Jews, and all other Gentiles, who be true Christians, to save from which ruin, Christ will come from heaven, and ruin with fire all those Nations of the wicked, Revel. 16. 13. to 17. And the seventeenth verse is the seventh vial, or Woe of the seventh Trumpet, Rev. 11. 14, 15. whereby as vers. 18. The Nations being angry, Christ's wrath came and destroyed them; and then will Christ set up his kingdom, and begin the thousand years, 
This coming of Christ will be sudden.  and raise the dead Saints: And this coming of Christ will be sudden, as a thief he will steal in on the world, Revel. 16. 15. 2 Pet. 3. 10. Which shows that Peter speaks of this coming of Christ, and not of the world's end. Therefore of 45. years after 656. Christ speaks 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. 
Christ's coming to raise the dead will be about 1700.  So that it is likely, that Christ's coming from heaven, and raising the dead, and beginning his kingdom, and the thousand years will be about the year of our Lord, 1700. for it is to be about 45. years after 1650. or 1656.  
But yet I conceive that there may be some conception or more remote beginning of Christ's kingdom 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 year 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 showed. Now the opening of the Temple is the Revelation of God's truth and worship more clearly than was before, and so a state of greater light and purity of worship than was before, which seems necessary to follow upon the resurrection of their Witnesses, and their ascension or taking up to God, and yet this is made the work of the seventh Trumpet. Therefore I think, that the Seventh Trumpet may begin presently after the ruin of Rome, Anno Domini 1666. and bring in a pure state of Churches, and yet Christ not to come and begin the thousand years, till Anno Dom. 1700. for surely, in the thousand years there shall be no Temple, as was showed before. If therefore the thousand years 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 years, Rev. 3. 11, 12. And whereas it is said, the mystery should be furnished so soon as the seventh Trumpet sounded, Revel. 10. 7. and that the kingdoms were Christ's, Rev. 11. 15. I suppose it may be truly said, since so great a Reformation shall be presently therewith, and within so few years after, viz. some thirty four years, the full setting up of the kingdom.  
Now having found out when Christ's kingdom, 
Having found out when the 1000 years begin, its easy to know the end of the world.  or the thousand years shall begin, it is easy to guess when the time of the last general Judgement and the world's end shall be: A question which Christ's Disciples asked him, Matth. 24. 3. but he saith, neither Angel, nor he himself as a man, knew, vers. 36. that is, in those days, but it was locked up in the father's secrets. Indeed Daniel had a mark given him, by which we do find out the beginning of Christ his kingdom, namely from the time of the Sacrifice ceasing, 1335. days; yet he knew not when the time was of the ceasing of the Sacrifice, nor how long Christ's kingdom should last, at whose ending the day of Judgement should begin: so that not for himself, but for us, was that revealed to him, as 1 Re●. 1. 12. But after Christ's Sufferings and Ascension, all the father's secrets were opened to him, for he was worthy of it, and he reveals them to the Churches by John, he opens the meaning of Daniels time, times, and half a time (which no creature could expound) to be 42. months, or 1260. days; he tells expressly, that his kingdom should last, after it was fully ●●itled, a thousand years, 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 us Gentile Christians shall cease about 666. 
we are like to see sad days till 1666.  But until those days, 〈◊〉 are like to see sad times, even till Anno Dom. 1666. For it 〈◊〉 to be ●●red, that Popery shall again overrun Europe, and bring back under papal power every King in Europe, 
It's likely Popery shall again overrun Europe. 1 Arg. to prove it.  and so suppress all oppos●●s in every kingdom by papal 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 kingdoms in Europe to the papacy, and again verse. 7. which may seem both one; yet it will be found of him who ponders them, that two diverse and several times: For in the former it is only said, They had one mind to give their power to the beast, (that is, to the papacy) at that time they were all alike ignorant, and superstitious, and so the papacy easily devoured them; but in the latter place it is said, God put it into their minds to agree and do it, that is, at this time they were not all alike: some of the kingdoms had Light and Reformation, and had withdrawn from Rome: yet by some special overruling Providence (in respect of which, it is said, God put it into their hearts) they who had departed from Popery shall revolt, 
King's shall agree to give up their p●●wer to the Pope.  and by some Agreement or Covenant with the rest, all jointly shall again give up themselves to papal power: so that it differs much from the former Act, and seems to be a second Act of the Ten Kings, that is, of so many as were revolted from the papacy: and it also appears to be so, because it is made the forerunner and immediate fore-goer of the ruin of Rome, which is here meant by the Whore, vers. 16. as is explained verse. 18. This Act of the Kings, is the means by the which God will fulfil his Word; of Rome's ruin by fire; therefore it is said, They shall burn 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 papacy, 
This the fore-running of Rome's ruin.  vers. 12, 13. So that it seems by the general vassalage of all kingdoms in Europe to Popery again, God will bring about the ruin of Rome: for the revolted kingdoms eyes shall be opened, to see how Rome hath abused them, to bring them back again to her slavery, and to slay all their Prophets and Witnesses● and then they shall hate her, and ruin her; and this may be by some one of the Ten kingdoms in Europe reformed, and yet revolted, and at last fell off from Rome again: For though it is said, The Ten should ruin the Whore, it cannot be meant of them all, for some of them lamented her ruin, Revel. 18. 19 But if any of them do it, it is truly said the Ten did it (as it is said, the thieves reviled Christ, Mark. 15. 32.) when as it was but one of them, Luk. 23. 39 and by this revolting of Reformed kingdoms to Popery again in Europe, comes it, that the Witnesses (that is, the Orthodox Christians and Professors) are slain by the papacy, 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 Rome's 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 kingdoms, and must there be slain and lie dead, therefore by the streets must be meant the Ten kingdoms in Europe come under Rome's Jurisdiction: every kingdom being under Rome's power in Europe, is at a street to the City, and by Rome's power, and in her name slays the Witnesses; therefore papal power must be over Europe before the Witnesses be slain.  
Argument 2. 
2. Arg. To prove Kings resign 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 shows his strength in her ruin.  
Thus between this, and 1666. is like to be a revolt of the Reformed kingdoms to Popery, and by papal power a suppressing of orthodox Christians and public persons in Europe, whose full suppressing will be complete within a few years of 1666. And this is the sad time of the Gentile believers, which will be sweetened with the glorious work of the Conversion of the Israelites in the midst of it, about 1656. but that will yield no present relief to us Gentiles against Antichrist, but he shall go on to slay the Witnesses, and finish it. Which having done, before he can triumph four years, the Witnesses shall be raised up, and one of the Ten kingdoms fall off from him, and ruin the City of Rome; and this will be a general good to Europe: But yet the papacy shall breathe, and by degrees get head, and join with Turk, Tartar, and the Christians in Europe: But from this danger will Christ save all Christians, by his coming and setting up his kingdom. And as there shall be trouble in regard of Religion, 
Trouble both in regard of religion and justice.  before this coming 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, that so Christ's coming and kingdom 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 vex and spoil the earth; and when all the World groans under tyranny and oppression of Kings, then will he come and throw down all their Thrones, and erect his own only, who alone is fit to rule the World Monarchically, being infinitely, full of wisdom, Justice and meekness. Amen.  
But what Use should we make of all this Doctrine about Christ's kingdom? Even this also the Scripture teacheth us; namely,  
First, 
1. We must look for this kingdom of Christ.  to look for it (therefore we should know it, for there can be no expectation of things unknown) 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 we may hasten to it, by our longing for its coming: And there is no loss by such love of Christ's appearing; For to them that love it, he will give, when he comes, a crown of righteousness, 2 Tim. 4. 8. And surely, they who most love and long for it, shall speed best at it; and therefore it is pity, that this Doctrine of Christ's kingdom is no more studied.  
Secondly, 
2. We must hate evil, be holy.  This Doctrine of Christ's kingdom teacheth us, who will love him, to hate evil, Psal. 97. 10. That is inferred from the prophecy of his kingdom: For, if he will ruin the works of evil, because he hates them, it becomes them who love him, to hate evil. God saves the Saints from the wicked, therefore let the Saints keep themselves from wickedness; yea they must be extraordinary in all holy conversation and godliness, as 2. Pet. 3. 11. ●or so much that phrase (What manner of persons ought ye to be) seems to imply: In Christ's kingdom, all such things as now draw to unholiness shall be done away, and nothing but godliness shall bear sway. Therefore, they who expect that kingdom, should be every way holy, and give diligence to be found of him, at his coming in peace without spot, and blameless, 2 Pet. 3. 14. For though he will not ruin, yet he will shame the Saints, whom he finds loose walkers. And therefore he defers his coming not because he is slack to it (for it is his glory) but because he would have increase of Knowledge, and Grace so work with his Saints, that they might repent and amend what is amiss in them, that it may go well with them at his coming, 2 Pet. 3. 9, 15. for he speaks only of Saints, and therefore saith, is long suffering to us word. This is the reason of Christ's deferring his coming so long.  
Thirdly, 
3. We should joy in the hope of it.  this Doctrine of Christ's kingdom teacheth us that be righteous, to joy greatly in the hopes of it, and to give thanks at the memory of it, though it be but present in promise and prophesy, Psalm. 97. 11, 12. And therefore to meditate of it as it were in present, and to behold it in joy sown for us, and arising up in an Harvest, vers. 11. Therefore there are many triumphing psalms made of this kingdom, though it be to come, Psalm. 96, 98, 99 Saints neither could nor should fear Christ's coming, i● they understood this Doctrine of it, for his coming is for them, John●4. Now since the Scripture speaks so much, and so plainly of this kingdom of Christ, and makes for us such wholesome uses, showing as that it is a special and practical Truth, and was a chief▪ Meditation of all the Prophets, let every Saint search into, and study this Doctrine, it is our Harvest of joy and gladness, and Christ pardon us our so much neglect of it hitherto. Amen.  
FINIS.