THE Doctrine OF THE KINGDOM And Personal Reign of CHRIST Asserted and Explained IN An Exposition upon Zach. 14.5.9. By Ed. Bagshaw.  
Printed in the Year, 1669.   

The Preface.  
I Am not Ignorant, Christian Reader, that the Doctrine of the Personal Reign of Christ, with his Saints upon Earth, (which thou wilt find asserted in the following Treatise) is commonly entertained with very great prejudice; the Scriptures, which in plain terms affirm this, (and which I have endeavoured to restore unto their true meaning) being ordinarily interpreted in a sense quite contrary to their literal import and significancy: Which kind of exposition (under the notion of being Mysterious and Spiritual) having held for many Ages, and been embraced, without any further enquiry, by men of the greatest eminence for Holiness and Learning, even among those of the Reformed Religion; together with the Tragical Disorders occasioned in Germany, by such, who in words asserted the Reign of Christ, but indeed, under that pretence, endeavoured to set up and establish their own; this hath ever since made the True meaning of the Scripture Prophecies, in this matter, to be suspected either of Novelty, or else of some Design to subvert all civil Government; which men, out of their impatience of subjection being naturally apt to throw off, they may be supposed much more easily ready to be incited to it, if they shall be brought to think that they do hereby God, and his Christ, good service, in attempting to set up his Kingdom, exalting themselves, as the Robbers in the Jewish Nation did (Dan. 11.14.) to establish the Vision.  
In answer to all these exceptions and prejudices which it is not strange that the truth is attended and received with, no more than that the Sun doth ordinarily arise in a cloud, I have this to say briefly, that neither Prescription of time, nor authority of Persons nor the Error of unstable Men, should so far prepossess and fill our minds, as to make us shut them up against the impression and entrance of Divine truth, which, like the Light, shines sometimes more, sometimes less, according as it receives fainter, or more vigorous influences from the Spirit of God, its Fountain; and it can be nothing at last, but a resolved and peremptory Love of Darkness. which will deny it admittan e, by what imperfect Medium soever it be conveyed: The first inquiry therefore, by persons sincerely desirous of true knowledge, should be to learn whether this state of things (which I have undertaken from the Scriptures to demonstrate) be indeed Revealed by God or not, for then his words in this as well as in other Mysteries, must be received according to their plainest sense, in spite both of our own, and others, pretendedly rational, Contradictions. And whoever are impartial and  in this enquiry, reading the Scriptures in their own Light and evidence, and not viewing them through the false Perspectives, which customary expositions have made for them, I believe they will be forced to confess that they are not capable of any other Interpretation, but what the Prophets and Godly Jews; before; the Disciples, in, and the Primitive Church, for above 300 years, after our Saviour's time, did understand them in: What that is I have here faithfully and plainly delivered, and as to myself, I can say with the Apostle, I believed therefore I spoke, so as to others, I thought the truth to be of that importance, and withal the time of its accomplishment so near that I was easily prevailed with, by Publishing this small Treatise, to do my duty in stirring up others to a more severe and strict examining and study of the Scriptures, then commonly they are accustomed to: I have no more to add, but to recommend it to the blessing of God, who can make shall and contemptible means, instrumental for the effecting of the greatest Works.  
6th. M. 6, 1669.   

THE Doctrine of the Kingdom, etc.  Zech. 14. v. 5. 
And the Lord my God shall come, and all the Saints with thee: or, as it is in the Greek, with him. v. 9 And the Lord shall be King over all the earth; in that day the Lord shall be One, and his Name One.  
IN the beginning of this Chapter, there is a Prophecy that Jerusalem, after it is Rebuilt, and the People of the Jews restored to it (as is promised, c. 1. 16. and c. 8. 3, 4, 5.) shall by their enemies be besieged and taken (v. 1.) Presently after which Desolation, the Lord himself will come down from Heaven, and destroy those Nations (v. 3. and 5.)  
Jehovah, of the Lord, whose coming is here spoken of, is no other than the Lord Christ, or, God Man, the second Person in the Godhead; who is called The Branch (c. 6. 12. 13.) so named, either because he sprung from the stock of Jesse, as a Branch doth from the Root of a Tree (which is intimated) Isa. 11.1.10. Jer. 23.5.) and so used by our Saviour (Rev. 22 16.) or else the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (here translated Branch) may be rendered, as it is by the Greek Interpreters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Morning rise, or Dayspring, which very word is used by Zechary, in his Prophetic Song, concerning our Saviour (Luke 1.78) with allusion to which Phrase, the Apostle saith, (Heb. 7.14.) It is manifest our Lord sprang Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) i. e. Arose as light out of Judah. To Christ, in both these capacities (for he is not only The Branch of Righteousness) (Jer. 33.15.) but also The Sun of Righteousness, as he is styled (Mal. 4.2.) There is a Throne and supreme Dominion promised, both in that 6th. of Zechary, and more expressly (in Dan. 7.13 14.) Where he is called The Son of Man, which Name (as I think principally with reference to that Prophecy of Daniel) was by our Saviour, all the while he convessed upon Earth, most commonly used: And that we might not doubt but is the same Person, who suffered then, that is spoken of to come and to Reign here, mention is made v. 4.) of his descent upon Mount Olivet; which was a place, where our Saviour, whilst he was upon earth did much converse: Upon the Mount of Olives, He sat when he foretold the Destruction of Jerusalem, and his own coming which was to follow, after the Dispersion of the Jews, was fully accomplished (Mark 13.3.) Upon this Mount he began his sufferings; feeling here that Anguish and Grief of Spirit, which made him sweat drops of blood (Luke 22.39.) From hence, he ascended up to Heaven, (Acts 1.9.12.) and hither according to the Angels promise, is he to come down in the same manner (v. 11.) The fulfilling of which Promise, and the Glory which shall follow upon it, is in this place of Zechary prophesied of.  
Two observations are clear in the words.  
First, That the Lord Christ, will come in Person, and take to himself the Monarchy, or, Sovereign Dominion over the whole earth.  
Secondly, That when the Lord Christ comes to reign upon Earth, all his Saints shall come with him.  

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

Isay 9.6.7. opened.  1. Isay. 9.6.7. The Son, who is there said to be given to us, i e. to the Jews, The Government likewise is said to be laid upon his Shoulder, of which Government there is to be no end, and the exercise thereof is to be, in a visible way of Administration, upon the Throne of David to order and to establish it: Which is in effect to say, that the Son there prophesied of, shall become a King, and rule his subjects in a visible manner as David did: Unto which Prophecy, the Angel in express words alludes (Luke 1.32.33.) And this was so understood, as I have explained it, by all those who acknowledge Christ; to be the Son of David; or, The King of Israel, as our Saviour is called (John 1 49.) And that confession of Nathaniel is owned by our Saviour to be an effect of his Faith (v. 50.) And when our Saviour went up to Jerusalem, that solemn acclamation signified no less, when the multitude cried out, Blessed is the Kingdom, which cometh in the Name of the Lord (the Kingdom) of our Father David (Mark 11.10.) whereby they plainly intimate, that they did then at that time expect (and the Evangelist Luke doth in express words declare so much (Luke 19.11.) That the Kingdom of God. (1. The Kingdom which God had promised to one of the Posterity of David) should appear, or be made manifest i be then set up and visibly administered in its Glory: which, though, as to the time, it was not so suddenly to be established as they expected; yet, as to the thing itself, they were not at all mistaken, for our Saviour doth there intimate, that he would come again in person, and destroy his enemies, (Luke 19, 27.) Which is the first preparatory work, to the setting up of his Kingdom: and afterwards the Evangelist John, doth in a vision see the actual completion of this, when upon the sounding of the seventh Trumpet, he heard loud voices in Heaven, saying, the Kingdoms of the World are become the Kingdoms of the Lord, and of his Christ, and he shall Reign for ever and ever (Rev. 11.15.) which place comparing it with Rev. 10.7. shows, that this was nothing else, but a finishing of that Mystery of God, which in all the Proceeding Ages, he had declared by his Servants the Prophets: Hence it is, that, after his victorious and final subduing of his Enemies, John sees the Lord Christ attired with a Triumphant Robe, and upon it this Regal Inscription King of Kings and Lord of Lords (Rev. 19.16.) which is the name that was given to Nabuchadnezzar, the Head of the First Monarchy (Dan. 2.37.) and is afterwards upon a much better Title, given to Christ when he hath actually made himself the visible Head of the Fifth and last, for which reason, it is called a New Name, (Rev. 3.12.)  
2. Another place, wherein the Visible and Personal Reign of Christ, 
Isay. 11.  is prophesied of, is Isay 11. from v 1. to v. 10. Where Christ is called a Rod out of the stem of Jesse, and of him it is said, that, he should bear Rule over the Nations unto whom they should seek, or, submit themselves (according to that in (Gen. 49.10.) Unto him shall the obedience of the Nations be) The Graces, wherewith he should be endued for Government are mentioned (v. 2.3.) together with his actual Ruling, Judging, and Governing according to them (v. 4.) where to smite the earth with the Sword of his Mouth, is not (as it is commonly understood) barely to convince the World by Preaching, but to conquer it by Power, as it is particularly expressed (Rev. 19 13 14, 15. Which likewise is principally, intended in that excellent Song (Ps. 45.3.4.5) The Riding, Girding on the Sword, conquering and subduing of enemies, there spoken of being only the Preparatory work unto the setting up of the Kingdom of Christ; whereupon it follows v 6.) Thy Throne, O God, is for ever and ever the Sceptre of thy Kingdom is a Right Sceptre, or a Sceptre of Equity. 1. Ruling in Righteousness, which as it was spoken of Christ so it is by the Apostle applied to him, (Heb. 1.8.9.) Suitable to who it is that Prophecy (Is. 2.4.) He shall judge among the Nations, and shall rebuke many people.  
3. Another Prophecy concerning the reign of Christ, is Isa. 35: 4. 
Isa. 35.4. opened.  Behold your God shall come with vengeance; God with a recompense (i. e. Recompensing that mischief which the enemies did his people, by returning the same upon them themselves, as si threatened (Joel 3.4.) and he will save you by coming there, that a visible Appearance of the Lord himself in Person, is meant, appears from (v. 2.) where it is said, Carmel and Sharon (i e. All the places of Judea, which of old were famous but at that time shall be enriched with an extraordinary fruitfulness; as follows in this chapter of Zachary. (v. 10 11.) compared with Is. 51.3. and (Ezek. 36.35.36.) They shall see the Glory of the Lord i. the Lord Christ; who is so styled (Is. 40.5.) and whom to see in his Beauty (i. e. when he appears the second time, in the lustre of his Majesty, without sin, i. without the imputation of sin, which before did cloud and eclipse his Beauty, to see him then) it is reckoned as the sum and perfect on of that happiness, which is promised unto those who walk uprightly (Isay 33.17.) Whereupon Zion is earnestly called upon to behold her God, (Isa. 40 9.10 11.) For as the Lord Christ (according as is there prophesied) came once to save his people, by caring and laying down his life for them, as a shepherd; so shall he hereafter come again, and that in the same nature, to rule them as a Prince, and to deliver them from their enemies. And then in the Prophet's words, how beautiful shall be the Feet of those, that can bring such tidings to Zion, as to say unto her, Thy God Reigneth, Then shall the Watchmen lift up the voice and sing, for joy of so glorious a spectacle, for this shall not be an obscure and hidden thing, but eye shall see to eye when God brings back Zion (Isay 52.7, 8.) That Phrase of seeing Eye to Eye, is very remarkable; it being used but once before, and that (in Numb. 14 14) concerning Gods manifesting of his glory to the Israelites, in a cloud and fire, that rested upon the Tabernacle, and the beholding of this, is called a seeing of God Eye to Eye, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (for so it should be rendered and not Face to Face) i. plainly, without any thing interposed to hinder the Vision. But these beamings forth of Divine glory, shall be much more conspicuous and discernible hereafter in the humane Nature of Christ, and equally exposed to the view of beholders. For the very same person, whom in the days of his Humiliation, and Abasement, in bearing the sins of Mankind, Men did abhor, him hereafter Kings shall see, and arise (in token of reverence) and worship (Isa. 49.7.] And as many formerly were astonished at his Visage, so then, in sign of their Awe and submission, They shall shut their Mouths at him (Isay 52.13, 14, 15.) Of which reverence and submission, to be paid by all, unto the Sovereignty of Christ, when he comes to Reign, the Psalmist likewise prophecies, (Ps. 72.15.17.)  
4. This is gathered also, from Isay 62 11. 
Isay 62.11. opened.  Where God calleth upon his Ministers from the utmost ends of the Earth, to proclaim unto Zion, Behold, thy salvation (or rather thy Saviour, or thy Jesus) cometh, behold his reward is with him: which last words are used by our Saviour himself, when he foretells the suddenness of his second coming (Rev. 22.12.) Which though it be indeed to destroy his Enemies, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  yet the principal end is to save and to deliver his people, by reigning with, and among them: Of which time Obadiah speaks (v. 21.) Saviour's (i. the supreme and most excellent Saviour, who is also called Wisdoms, (Prov. 9.1) as being most wise) shall come upon Mount Zion, to judge the Mount of Esau, (i. e. To punish all the enemies of his People, who, with reference to the enmity of Esau against Jacob, are frequently called Edomites (as Isa. 34, 5, 6, 8, and 63.1, 4, etc. and (i. after that Judgement executed upon those Enemies) the Kingdom (i. the supreme Dominion and Sovereignty, of which Obadiah here prophecies) shall be the Lords.  
Lastly. All those places, wherein mention is made of Gods raising up David, in the latter days; to be King among and over his people, cannot be meant of any else, then of the Lord Christ, who, according to the Flesh, was of the posterity and race of David; and who in order to the fulfilling of all those Scriptures, and for the solace of his faithful subjects, as well as terror of his Enemies; must hereafter Reign in as Visible and apparent a manner, as ever David did: Thus God by Ezekiel, speaks expressly, I will save my flock, and I will set up one Shepherd, over them, and he shall seed them, even my Servant David, he shall feed them, and he shall be their Shepherd, and I the Lord will be their God, and my servant David, a prince among them, Ezek. 34.23, 24.) so cap. 37.24.25. David my Servant shall be King over them, and they shall all have one Shepherd, and they shall dwell in the Land that I have given unto Jacob, and my Servant David, shall be their Prince for ever. Of him, and his personal Reign upon Earth, it is that God speaks by Jeremy, I will raise, up unto David a right eous Branch, and a King shall reign (i. e. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  He as a King shall reign) and shall prosper (or, shall deal wisely, as the Word is Translated, in a Prophecy of the same Person, and to the same purpose (Isay 52.13.) And shall execute Judgement and righteousness in the Earth, in his days Judah shall he saved, and Israel shall dwell safely, and this is his Name, whereby they shall call him Jehovah our righteousness. (Jer. 23.4.5, 6.) And then as he speaks in another place, they shall serve the Lord their God, and David their King, (Jer. 30 9) Of which time also the Prophet Hosea speaks in that excellent and clear Prophecy (Hos. 3.4, 5) All which places, are so full and plain for the Personal Residence and Reign of our Lord Christ upon Earth, that without great violence and wrestling they cannot possibly be otherwise understood.  
That all these Prophecies of Scripture, with many more of the same Nature and Tendency, must be literally interpreted, as really and plainly meaning the things they speak of, besides the evidence of the words themselves, which have nothing in them of Darkness or Ambiquity, there are these reasons which may serve farther to evince it.  

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

1. Concerning the Birth and sufferings of Christ.  
2. Concerning the Rise and Reign of Antichrist.   
1. The first remarkable Prophecy which hath been literally fulfilled, is that concerning the Birth and sufferings of Christ: that the eternal So of God should become a mortal Man; that He who made the World should subject himself to the penury and want of a Calamitous life, and after that, so far empty himself of his Native glory, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phil. 2.  as to die an accursed death; this contains in it so many wonders, that before it was done, the Prophet complains very few did believe the report of it; and yet not a syllable which concerned our Saviour's Humiliation and inglorious estate, 
Is. 53.1.  as Man, but was by him fully accomplished; for which exactness and care there is the reason given, both by our Saviour and the Evangelist. All these things were done that the Scriptures of the Prophets might be fulfilled (Mat. 29.54.56.) And it is very observable, that when our Saviour was nailed to the Cross, being then even in the Agony and pangs of Death, yet that nothing might be omitted, which with the least possibility or plea could be urged as a part of his sufferings; and calling then to mind that he had not yet drank the Vinegar and Gall, which the Psalmist mentions (Psal 69.21.) He presently cried out, I thirst; and having received that bitter potion from one of the soldiers, he said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is finished, i. All things which the Scriptures have foretold concerning, not only my Death, but all the manner and circumstances of my dying, they are now to a Title accomplished; and then in token of thankfulness, that his Father had heard and strengthened him hitherto, for this difficult, and seeming less noble, 
John 19.28.30. Heb. 5.7  part of his work, He bowed his head, and contentedly gave up the Ghost, from which exactness it is easy to gather, that the same truth and faithfulness which our Lord manifested in coming into, and going out of the World, he doth intent to show by hastening this return, and in a literal fulfilling of those promises, which concern his Kingdom and Exaltation: and for any to read them by a limited and restrained sense, it is neither to deal faithfully with the Scripture (of which every Jota and Title must be fulfilled) nor honourably with our Lord Christ; who certainly hath merited so much by the punctualness, as well as the greatness of his sufferings, that his inheritance of ruling all Nations, should not be abridged or curtailed: since he did not, when he suffered, mince the matter, nor ease himself by a distinction, but did Totum sesum exsipere, Take the whole Chap, without shedding a drop, or abating the rigour of the smallest circumstance, which did but seem to reflect upon him, why should we then imagine but those many promises, concerning his actual Reign and sovereignty over the world, will be made good in the most clear and comprehensive Latitude of Scripture language: especially since beside the truth and faithfulness of God which doth engage him to perform it, this last doth in a more eminent and signal manner advance the honour of our Saviour then the former; which the Father who loves the Son, and hath given all th' ngs into his hands, will not at his request deny him. Psal. 2.8.9.  
2. Another Prophecy, the fulfiling of which is an Argument that Christ will come and reign upon earth, in the same visible manner as is prophesied of him, is that concerning the rise and reign of Antichrist, that Christian Religion, which is so directly contrary to men's natural appetites, and likewise met with such fierce opposiition from enraged and cruel men, should notwithstanding all this prevail over the world, had in it Miracle and strangeness enough; but, after this Religion was planted, and almost an universal obedience was paid unto it, that a company of Impostors (as they are called, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  2 John v 7.) should rise up and make use of this very Religion, to destroy its self, and wrest its Doctrine quite contrary to its true intent and meaning, that any should be so impiously daring, as to persuade the world (which Christ came to enlighten, John 12.35.36. that to be Ignorant and Blind, i. e. To be willing to be deceived and seduced, was the next way to be Christ's Disciples, and that they were most likely to serve God and to obey his commands best, who studied his word least; this is too prodigious and amazing an Impiety, that one might have said of it in former ages, what the Apostle speaks concerning the Revelation of the Gospel, 
1 Tim. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thes. 2. Rev. 13.  It could never enter into the heart of man to conceive it, but yet such gross delusions were exactly foretold (2 Thes. 2.1.10. 1. Tim. 4.1.2.3.4. 2 Pet, 2. Revel. 13. And we have lived to see them, in their most amazing and stupendious particulars, literally accomplished, since then, that Doctrine is taught concerning the forbidding of Marriage, and the abstaining from Meats, which the Spirit of God hath already called the Doctrine of Devil's: since there is a lawless man who now actually sits in the Temple (or Church of God) challenging to himself Divine power and honour: since that Beast who kills all that will not worship his Image, and receive his mark, (i. e. Who will not testify their Communion with him, by some visible and outward Act of Conformity,) is not only Rasen long since, but reigning in Rome, 
Rev. 17.  the City with seven Hills, which is adorned with Gold and precious stones, and makes all the Nations of the World drunk with the wine of her Fornication, i. e. Which hath a specious glittering, and Pompous Religion, whereby she doth bewitch the Credulous World, and makes his poisonous pills of Idolatry and Will-worship securely swallowed. In a word, since Antichrist is come, in his full proportion; and according to those Lineaments wherein he was before deceived? why then should we doubt, but our Lord Christ will also come to Reign, in the very same manner as is prophesied concerning him, can we think that God will be more exact in fulfiling the Prophecies, which concern the advancement of his Enemy, then in accomplishing those which make for the Ezaltation and Honour of his Son? shall the Kingdom of Antichrist for thus many hundred of Years, be an universal extent, that the Scriptures about him might be fulfilled; and shall not the kingdom of Christ, in order to the accomplishment of the same Scriptures, be much more large and comprehensive? I cannot see the least pretence of solid Reason, why we should so much as once doubt of it; for the same Spirit of Truth, who said, Antichrist should come, hath foretold likewise, that he should be destroyed; whom Christ shall abolish by the brightness of his appearance. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 7.  i e. by the setting up of his kingdom (as they are joined 2 Tim. 5.1.) And in the ruin of that great Impostor, erect unto himself upon Earth a durable Throne of Glory, then will he put an end to all those Cheats and Devilish Delusions, whereby the face of Christianity hath hitherto been disfis ured, and according as Zechary here prophecies, make the Name of the Lord, [i. e. his Worship] one as the Lord himself is [in his Nature] One which happiness in this degenerate and forlorn posture of things, we cannot hope for until that kingdom come, which we (for the most part ignorantly) but daily pray for; and our Lord from Heaven, be put in full possession upon Earth of his promised and dear purchased Inheritance: 
Heb. 12.2.3.  in contemplation and foresight of which he courageously bore the contradiction of sinners against himself, enduring the Cross, despiseing the shame, and is now sat down at the right hand of the throne of God, 
Heb. 10.13.  and as the same Author saith in another place expect, or, watch till the time cometh, that his Enemies be made the footstool of his feet.  
Thirdly, Our Saviour himself never denied, 
Reason third.  that he both was and would be a King in that glorious and visible manner, which is prophesied of— for though, while he was upon Earth, the Lord Christ acted in a way suitable to that form of a servant, which he then took upon him (and therefore his kingdom and patience are joined together, Rev. 1.9) Yet when he was urged by the Pharisees, he told them that he was the Son of God, and that they should see him sitting on the right hand of power (Mat. 26.64.) And before Pilate he confessed he was a King, which he calls a witnessing to the Truth [John 18.37.] and the Apostle Paul styles it a good confession [1 Tim. 6.13.14.] and though our Saviour then said to Pilate, that, his kingdom was not of this world, so as to be advanced by worldly acts, and to be set up by the fight of his followers, [v 36.] Yet he did not deny that he was to have a visible kingdom in the world; but on the contrary doth clearly intiemate it, both there, and in several other places: As,  
1. When Peter in the name of the rest of the Disciples, doth ask our Saviour what reward they should have for leaving all, and following him, our Saviour replies, 
Mat. 19 28. opened  that, besides an hundred fold recompense in this life, given as an earnest of something better, they should be fully recompensed in the regeneration i e. As the Syriac translates it, in the new world, or, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the world to come, as it is called [Heb. 2.5.] This is the new Heaven, and new Earth, which Isay prophecies of [Isa 65.17.] and which saith the Apostle Peter, we expect according to his promise [2 Pet. 3.13.] and is the same time, with that of the sounding of the seventh Trumpet [Rev. 11] for then the kingdoms of this world, are to become the kingdoms of the Lord and of his Christ, [v. 15.] and then he will give a reward unto his servants the Prophets, and to his Saints, and to them that fear him both small and great [v. 18.] this is called (Acts. 3.) The times of refreshing, (v, 19) and the time of restitution of all things (v. 21.) i. That time wherein the state of the World shall be renewed and altered, and that perfection and beauty put upon it, wherewith it was endued at the first Creation, as is evidently prophesied (Isa. 11.6.7.8.9. and 51.3. add 65.25. with Ezeck. 36.34.35.) And this is the time in which our Saviour promiseth; that all his followers shall have a rich and ample requital for all their temporal hardship and losses; which time is not the final judgement (for none of the forementioned places do speak of that) but the time of our Saviour's Reign in which he saith that his Disciples shall share with him, both there and again (Luke 22.29 30. and not only they unto whom that answer was made, but all the faithful, 2 Tim 2.11.12.) and all who overcome i. e. who have the words of Christ, and hold them fast unto the end, even they have a promise of the same royalty, which the Lord Christ hath received from his Father, and that is To have power over the Nations, and to rule them with a rod of Iron, [Rev. 2.26.27] Which is celebrated in that Triumphant Song of the Church, thou hast made us unto our God, Kings and Primero sts, and we shall reign upon earth, [Rev. 5.10]  
2. Our Saviour compares himself; upon his withdrawing from earth, 
Luk. 19.12. opened.  unto such a Prince, who goes a far Journey, to receive a Kingdom, and then returns in person to manage it (Luke 19 12.) Which comparison is very observable, because is was used and spoken by our Sav our, at such a time, when his hearers thought that the Kingdom of God, (which from the Prophets they had received such clear discoveries of) was just then upon the point of Appearing (v. 11.) And though by mentioning the delay that would be interposed, our Saviour doth check the impatience and eager haste of their desires, yet doth he sufficiently manifest, that, at the time appointed, he would come, and in person destroy all his Enemies (v 27) as we find he actually is seen to do (Rev. 19.11.21.) Which is the direct purport of all those Prophecies that I have mentioned.  
3. When the Apostles, 
Act. 1 6. opened.  who were now in a great measure enlightened [for by our Saviour's breathing upon them, they had received the Holy Ghost [Joh. 20.22.] and their mind was opened to understand the Scriptures (Luke 24.45) Yet than they asked our Saviour, whether he would at that time resto e the Kingdom unto Israel: (Acts 1.6) where, by Kingdom is meant that Dominion and Sovereignty promised to the Israelites, (in Deut. 33.29. Isa. 60, 10, 11, 12. Micah 4, 6, 7, 8.) At which time the Lord Christ himself shall be at the Head of his Returning Israelites; (Isa. 52.12. c. 35.8. according to the Hebrews; Host 1.11. Mic. 2.12, 13.) And our Saviour in his Answer, doth not rebuke them for expecting such a Kingd m, (for the Scriptures which foretell it are clear, and must be fulfilled) but only he proves the curiosity, in that they required after God's Arcana, and desired to know those Times and Seasons, (i. the particular time of setting up that promised Kingdom) which as yet were not revealed, but reserved by the Father, in his own Power, It is for the same Reason, that the two Sons of Zebedee, (Mat. 20.22. are checked, who did believe that Christ, was to be a King, nor are they blamed for that, but they discovered a preposterous ambition, in desiring to be advanced above their Brethren, and utterly mistook both the time and manner of setting up that Kingdom and therefore our Saviour (to take them off from their thought, which then possessed them, of present greatness) mentions his sufferings, as the way whereby he (and consequently all his Followers) were to enter into Glory. So Luke 24 20 21. When the two Dssciples were disconsolate for the death of Christ, bemoaning themselves as if now all their hopes were lost, for we, say they, trusted that it had been he, who should have redeemed Israel: 1. Who should have asserted our Nation into that liberty and freedom, which the Prophets speak of, as the effect of the Sons being given to them, (Is. 9.4. Jer, 30.8, 9, 10.) &c. Our Saviour, in his reply, doth grant their supposal, but reproves them sharply, for not being better acquainted with the Scriptures, out of which they might have learned. That Christ ought to have suffered all those things, and then to enter into his Glory, where by his Glory, is meant his Kingdom, as is plain (Mark 10 37. compared with Mat. 20 21.) In the same manner, after his Resurrection, our Saviour doth blame his Apostles, in that forementioned demand of theirs, not for their expectation, but for their haste, and therefore he bids them (v..) prepare for suffering, and witnessing, as their next immediate work, His Kingdom being to be prolonged, as to the setting of it up, till the number of his witnesses was completed (Rev. 6.11.) And then there should be no longer time, (Rev. 10 6.) i. No more delay: but he would presently come, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to reward his Servants, and to destroy them which destroy the earth, (Rev. 11.15.18.)  
4. In the Revelation, which our Saviour saith, (cap. 1.1.) That he had received from the Father to this end, that he might show unto his Servants, what things were to come to pass hereafter, there we have this Reign fully manifested and the time of it, duration for a Thousand years, expressly mentioned (Rev. 20.4.6.) So that now there can rationally be no more scruple about it, because the words of that book are declared to be the true and faithful say of God; [Rev. 19 9] and they are pronounced Blessed who read and hear the words of the Prophecy, and keep the things that are written therein, i. Who live up to a full belief, and expectation of them: But if such a reign and Kingdom, as is there spoken of, shall never be, how can those say be true? or, if they are to have another interpretation put upon them, than the words themselves do naturally and necessarily import, how are they Faithful? So that I conclude this third reason with this, that our Saviour was so far from denying his personal reign and visible Kingdom upon Earth, that he doth clearly own and assert it.  

4th. Reas.  Fourthly. Another reason, why the Prophecies of Scripture, concerning the reign of Christ, are literally to be understood, is this, because this way of putting mystical and spiritual meanings, upon plain and positive texts, is very unsafe and dangerous; many Heresies, were of old introduced, and still are fomented by it, I believe it was upon this very prtence that some in the Church of Corinth, did deny the resurrection of the dead, and others as Hymaeneus and Philetas did affirm, 
1 Cor. 15 12. 2 Tim. 2.17.18.  it was passed already, and indeed what truth can be so clearly revealed, which may not by taking the words in a figurative sense, be altogether eluded! fare be it therefore from us, to limit the holy One of Israel, or to seek how we may darken his counsel by our words, (which if in any respect they contradict his must needs be) without knowledge, since it hath pleased God to promise, that his Christ, shall reign with his Saints upon earth, let us not by unbeleif, [for I cannot yet see from what other root such denial can proceed] cast off the mercy: but rather labour to receive the truths of God, according to his own word, in the utmost extent, and most comprehensive meaning of it, and not according to what seems possible in our own narrow conceptions.  
Fiftly, This reign of Christ in person serves to make up and to complete 
Reason 5.  the great Mystery of the Gospel; which consists, not only in having God our Saviour, but the same God, in the same humane Nature, likewise our King; and this was that Mystery, which God revealed to the Prophets (Rev. 10.7.) and remained to be fulfilled under the seventh Trumpet (as I have already observed from Revel. 11.15.) therefore when our Saviour was taken up into Heaven, the Angels comforted his amazed and sorrowful Disciples with this, that, the same Jesus should return as he went (i. in the same visible and apparent manner) as he went away (Acts 1.11.) which also the Apostle Peter testifies (c. 3.19. 20, 21.) when the times of refreshing (i. the time of calling the Jews, which will be a time so glorious that it will be as life from the dead, (Rom. 11.15.) shall come from the presence of the Lord; whom the heaven must receive until that time, which he then calls the time of the rectitution of all things, which God hath spoken of by the mouth of his holy Prodhets: to imagine, that, the eternal Son of God took a Body and Flesh, upon him, merrily contemned and crucified, and that he will not bring the same body to receive its promised glory, (Isa. 52.13.15.) this is neither sit for the Mystery of God, nor the admirable contriveance and discovery of his Grace in the Gospel. For he must reign, 
1 Cor. 1.24.28.  saith our Apostle, till he hath put all his Enemies under his feet; and till that be done (which as the same Apostle o●●er (Heb. 3.8.) we see not as yet accomplished) the end shall ●othe i. the end of the World, and the final judgement. This ●●●e, 
Rom. 8.19.23.  not only the Saints and the whole creation long for, as hoping ●en to be delivered from the bondage of corruption, (because the ca● shall be taken away Zech. 14.11.) but likewise our Saviour said, in Heaven to expect it (Heb. 10.13.) that so he may be put into actual possession of his sovereignty, promised, (Psal. 2.) and have all his Enemies become his footstool (Psal. 110.) After the period of which reign, the humane Nature of Christ itself shall be brought into a state of inferiority and subjection unto the Father, that God may be all in all (1 Cor. 15, 28.  

Reason 6.  Lastly, This was the general and fixed belief of all the holy men, both before and since our Saviour's coming, until the time of the Apostasy under Antichrist: what the expectation of the Prophets was, sufficiently appears from the consent and harmony of their predictions, upon which the Prophet Zachary (for at that time it is said that he prophesied Luk 1.67.) doth make a brief and plain comment (Luke 1.68.75.) where he saith that now in sending of Christ, God had done what he had promised by the mouth of his holy Prophets, which have been since the world began, that we (i. we Jews, for of them he speaks especially, as also do the Prophets) should be saved from our Enemies, and from the hands of all that hate us; with more words concerning the Peace: Plenty and Righteousness, which was to be in the time of Chrast; as is more fully prophesied of [Psal. 72. Is. 11. Jer. 30. Ezeck. 34 and 37. etc.] which time having never yet been in the world, it is infallibly certain that it will be, and aught to be expected: what was the Faith and Hope of the Apostles, I have already mentioned out of their writings, and agreeably to what they say in express words, was the belief of almost almost all the Primitive Christians for above three hundred years after our Saviour. Thus papias [whom Eusebius in one part of of his History, calls a learned and eloquent man, and who saith of himself that he was an hearer of John the Evangelist] writes positively that, After the first resurrection, the kingdom of Christ shall endure upon earth a thousand years, so Justin Martyr, in that excellent and [by reason of the writings of our learned and judicious Mr. Meed] well known dialogue with Trypho the Jew, as many saith he, as an Orthadox, [so far was the Church then from judging it an Heresy] do expect a Resurrection of the body, which is called the first resurrection, and that the Saints thus raised, shall live a thousand years in Jerusalem, then repaired and beautified: to the same purpose Irenaeus who wrote about fifty pears after Justin Martyr and Lactantius asserts positively that at the end of the 6000th year of the world, righteousness shall reign a 1000 years, then shall Christ obtain the government of the whole earth, and there shall be, ha●, which the heathen Poets only dreamt of, a golden age: Tertullian doth not only assert, but thus argues the case in his discourse against Martion; did also confess there is a kingdom promised to us upon canth, but before heaven, but in another state, namely after the resurrection for a 1000 years in Jerusalem, a city of divine workmanship let down from heaven; which also the Apostle calls our mother that is above, which also the Apostle calls, our Mother that is above, and when he affirms that our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or, Burgessship, is in Heaven, he doth undoubtedly make it have relation to some Heavenly City. This also Ezekiel knew, and the Apostle john saw, and it was verified lately in the Eastern expedition; for it is evident that Heathens also being witnesses that in Judea; for 40 days together, every Morning, a City did hang down from Heaven, which, as the day grew bright, did vanish away with its whole structure; this we say, is provided to receive the Saints at the Resurrection, and to cherish them with plenty of all spiritual good things, for a recompense of what in this World we have either despised or lost, For it is just and worthy of God, that his Servants should reign there, where they have been afflicted for his Name, This is the account of the Heavenly Kingdom, after a thousand years of which (within which time is included the resurrection of the Saints, according to the merits of those, who are to rise, some sooner and some later) then shall be the destruction of the World; and when the judgement of burning is finished, we shall be changed in a moment into an Angelical substance, and shalt be translated into an Heavenly Kingdom, Thus far Tertulliun, with whose words, as containing the sum of what all the Ancients have said, I shall conclude my Reasons for proof of the first observation.  
Before I proceed to the second Observation, I will a little inquire, what might be the Reason, that a Doctrine so plain and evident in Scripture, and so fully assented to and believed on, in the eldest and purest times of the Church, came afterwards to be so much spoken against and decried; in satisfaction and answer to which Query, though much might be said, yet I shall content myself with these few things.  
1. One Reason might be, from that care which in the primitive times, many good men had to avoid any partaking with the error of Cerinthus, and other gross and sensual Heretics, who taught that the thousand years' Reign of the Saints on earth, should be spent in all manner of sensual delight and carnal pleasures: Which opinion, being so monstrous in it srlf; so contrary to the purity of the Gospul, and to the very end of our Saviour's coming; which was to bring in true Righteousness and Holiness (Luke 1.75.) Many zealous and well meaning men thought they could never sufficiently show their Abhorrence of such an impious conceit; and therefore, as it is usual in the heat of opposition, they rather chose to deny even the truth itself, then to embrace it, as it was clogged and sullied with such impure and vicious mixtures: For Dyonisius, the most learned of all those, who in elder days did oppose this Doctrine proceeded in his heat and earnestness, as positively to deny that the Revelation of John, was written by the Evangelist although the Author himself doth expressly affirm it (Rev. 1.1.2.) and others after him did deny the whole Book to be Canonical and inspired Scripture whereby they endeavoured to rob the Church of as divine and holy a writing, and of as much tendency, to support the Saints under their sufferings that both Heathenist and Antichristian men were to bring upon them, as any in the whole Book of God whatever: Unto such desperate and fearful shifts were they heretofore driven, who denied the Visible Kingdom of Christ upon Earth, and therein wholly eluded the perspicuity and evidence of that admirable and soul refreshing Prophecy.  
2. Another cause of the opposition made against this Doctrine, might be the reputation which the learned Hierome gained, who being a man very expert or indeed, rather, excellent, in his Interpretation of Scripture, did by reason of that prepossession and prejudice, which the errors of some had occasioned, set himself with a great deal of vehemence to censure this opinion and his authority did easily prevail upon the carelessness and credulity of others, who were content to take his word without ever making any farther enquiry into the truth themselves: Yet even that learned Author himself, in his comment, upon the 37th of Ezekiel, is forced to acknowledge that that prophecy was not yet fulfilled, and he confesseth that not only the Jews, but likewise many Christian writers, as Victorinus, Severus, Tertullian, Lactantius; who wrote in Latin, and Iraeneus, Apollinaris, Justin Martyr who wrote in Greek, together with many others even in his time, did all expect that that prophecy was to be fulfilled in the thousand years' Reign, of which upon that Chapter Hierome speaks very favourably, and says it was an opinion not to be reproved: Yet he continuing to write against it; and the Ages following having the countenance of so learned a man, embraced hastily those mystical expositions he gave, without any further examining them.  
3. Another Reason, why the Scriptures concerning the Kingdom of Christ were so little understood in the former ages of the Church, might be the usurpation and setting up the Visible Kingdom and temporal Monarchy of Antichrist, who, as soon as ever he was advanced into and secured in his Throne, did presently apply to himself and to his Church, all those Prophecies, which any way concerned the temporal Dominion and Glory of Christ and his people: When Constantine the first Christian Emperor, had absolutely defeated all the force and power of the Heathen Magistrates, and made a public Edict to destroy the worshiy of all False Gods, and their Temples, then, as many understand it was fulfilled that joyful acclamation, now is the Salvation, 
Rev. 12.10.  and the Power, and the Kingdom of our God, and the Authority of his Christ; and in part it might truly be said to have been so, for wherever the true Religion is set up, and the professors of it encouraged, there indeed God reigns, as he did in Judea in the time of David; and Eusebius making mention of the glorious Churches that were then founded, the great revenues that were settled the singular honour that was given to the Bishops and Ministers of the Gospel by Constantine, we did, saith he, in this see an Emblem of the Reign of Christ: but this peace and security purchased by Constantine degenerated presently into a love of ease and worldly prosperity, which made the Christians generally careless of looking after a better state, to be enjoyed in the first resurrection; which sloth and remisneis of theirs gave advantage to the Bishop of Rome, to wrest the Dominion out of the Emperor's hands, and by degrees to challenge unto himself the exercise of their Royalty; he boasting himself to be the Vicar of Christ, and the person appointed to bear rule in his stead; the greatness of whose Dominion all records bear witness to, that it did fully answer the extent of that Prophecy, wherein it is said, that the World wondered after the Beast, 
Rev. 13.3.4.  and all the Inhabitants of the earth, except a few whose names were written in the book of life, did worship him, during whose Universal Reign and Tyranny (for I am content to allow such an Universality to the Beast of Rome) it is no wonder if the true kingdom of Christ was not so much as thought of; as when Theives have taken possession and by force keep the house it is no wonder if the Friends and Neighbours forbear to put in any claim for the right Heir.  
Lastly, When the Anti-christian yoke was, by the gracious working of the power and mercy of God in very weak and contemptible instruments, thrown off in many Countries and scripture light (which before was forcibly detained and imprisoned in darkness) began to recover its lustre, then amongst the Primitive truths, this doctrine of the kingdom of Christ did in many places revive, and was by several learned men at the very first reformation asserted: but by the seditious attempts of some mistaken men, and the horrid practices of those in Munster, this opinion became generally Nauseous to the most sober and learned of our ancient Protestant writers, and particularly to the judicious and truly worthy Mr. Calvin, whose deserved esteem in the Church of Christ, hath prevailed to keep this great Scripture truth from being so much as inquired into; but with due submission and reverence to the memory of so many famous men, I do conceive that in this particular they were swayed too much by their prejudices, and notwithstanding their authority, we ought to make for ourselves a more severe and impartial enquiry, for every truth is of a divine original; and ought no more to be denied, than the Scriptures from whence it is taken, suppressed, because unlearned and unstable men do wrest it both to their own and to others destruction. It was indeed a great Error, to say no more, of those mistaken (though I hope, as to many of them, well meaning men, who thought themselves cal;ed to fight up Christ into his Throne; for his Kingdom is yet in Patience (Rev 1.9.) and will not be fully (over all the world) in power, till he himself doth come from Heaven to establish it; for he is then to abolish every Authority and Dominion besides his own (1 Cor. 15.24.) That stone which Nebuchadnezer saw in his Vision, to become a Mountain and to dash in pieces all former powers; is the Lord Christ himself, and not his Saints (as some suppose) for it is he, who was cut out without hands [Dan. 2.44.45.] and in the Prophets is often styled a stone, because of those saving and ruining effects, which follow upon those who receive or refuse him [compare Is. 28.12. with Is. 8.13.14. Zach. 3.9.] As at the building of the Temple, it was not by might or power, that so difficult a work was effected, but by the spirit of the Lord, so will it be when our Lord erects his kingdom, he alone shall be exalted in that day: the sighs and groans of his oppressed people shall call him down from Heaven, and in compassion, not of his persecuting and smiting, but of his persecuted and suffering servants, he will come and save them, and destroy their Enemies for them [Is. 35.4.] They which teach otherwise, do err, not knowing the Seriptures: whose mistakes howevever ought not to have been looked upon to be of so dangerous and infectious a Nature, as that for them the truth itself should be rejected, which is not at all guilty of those consequences which rash men do unwarily strive to draw from it: and so much for the first Observation.  
The second Observation was this, When the Lord Christ shall come 
Ob. 2.  from Heaven, to set up his kingdom upon earth, all his Saints shall come with him: whereby Saints may be meant either Angels [as Mat. 16.27. and 24 30, 31.] who are called the Angels of his strength [2 Thes 1.7.] and the mighty ones, who are to descend with him, as the executioners of his vengeance against all ungodly men, according to Exoch s prophecy Judas v. 14.15.] but I do not take the Angels to be principally meant in this place; for hereafter their office will be rather to Minister, as they are described, standing like an out Guard about the Elders and the living Creatures (Rev. 5.11. and 7.11) Whereas the Prophet Zachary, speaks of those Saints, that were to Reign with Christ, and to share with him in his Sovereignty, And therefore by Saints here I understand Holy Men, who lived before this t me, and died in the Faith of Christ, of whom the Apostle Paul is to be understood (1 Thes. 3.13. and 2. Thes. 1.10) and describing of the order of the Resurrection, Choist, saith he, shall rise the first fruits, than they that are Christ's, at his coming, where by coming, 
1 Cor. 15.22.25. explained.  that the Apostle means his coming to reign, (which he calls his appearance and Kingdom (2 Tim. 4.1.) is plain from that which follows, then is the end, when he shall deliver up the Kingdom unto the Father, when he shall have abolished all Dominion, and all authorety, and power: For he must reign till all his Enemies be put under his Feet (1 Cor. 15.23.25.) From which words it appears clearly. 1. That when Christ comes, those that are his. i e. Saints, or Believers, shall come with him. 2. That between this coming of Christ, and the end, i. e. the final destruction of the World, and consummation of all things, there shall be interposed the reign of Christ, the duration and term of which, though it is not their expressed, yet in that vision, which John afterwards saw, we find it is to last a Thousand Years, all which time the Saints shall reign on earth with Christ, as is particularly and expressly affirmed, and the matter Twice repeated, to make it more sure, [Rev. 20 4.6.] With that place to the Corinthians; agrees what the same Apostle writes to the Thessalonians [1 Thes 4.14. 
1 Thes. 4.14. explained. ] If we believe that Jesus died and risen again, even so them also which steep in Jesus, will he bring with him; and [v. 16.] The dead in Christ, shall rise first: Then [i. e. after the resurrection and reign] shall be what follows concerning the final Judgement, for the change of Believers that remain alive till the coming of Christ [which is mentioned both there and 1 Cor. 15.51.] shall not be done at this first Appearance of our Saviour, which we are now discoursing of, for then the Saints, at that time on Earth, shall live and reign too, as is plain [Deu. 7.18.22 27.] But after this Reign is fully finished and the last Judgement gins to be celebrated, then shall those Saints that then alive, be caught up in the Air, and be for ever with the Lord. The want of distinguishing these two Times, [which yet is plainly employed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then, or, afterward which doth not always signify, what shall immediately follow no more than the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 presently, or immediately, Mat. 24.29. But only notes the order and success on in the several event, though at great distance of times, neglect of observing this, hath been none of the least Reasons, why this place of the Apostle, hath been so much urged against the reign of the Saints before the last Judgement, though indeed rightly understood it doth necessarily imply it as containing the very same sense with that other passage in the Epistle to the Corinthians, which is not capable of any other interpretation.  
To clear up this a little farther, I desire that place may be considered in Isa. 24.23. The Sun shall be ashamed, and the Moon confounded, (i. either their light and splendour shall be nothing in comparison of that greater Glory, as Isa 60.19. or else it seems to note that general shaking and overthrow of all things, which shall immediately preceded (as Mat, 24.29.30) When the Lord of Hosts shall reign in Mount Zion, and in Jerusalem before his ancients, (or Elder) in Glory. Where by Ancients (in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. elder) I cannot understand any other, than those Elders mentioned, Rev. 5.9.10. Who in their Song of Praise to the Lamb, thou wast slain, say they, and hast redeemed us unto God by thy Blood, out of every kindred, and tongue, and people, and Nation, and hast made us unto our God Kings and Priests, ann we shall reign upon earth: Which being spoken by the whole Church, under the name of Elders and Living Creatures, consisting of Officers and Members, it evidently shows that such a time will be; according to our Saviour's promise [Rev. 2.26.27. And then all, who have now a right of Title, by their Faith in Christ, to be Kings and Priests, (as is expressed Rev. 1.5.6. 1 Pet. 2.5; 9) shall then have reality of possession, and behold their King in his beauty, (Isa. 33.17.) not at a distance, but as a people nigh unto him, and sitting with him upon his Throne; i. e. Visibly sharing in his Dominion and Glory; which state is fully spoke to in Rev. 7. compared with Isa. 25. and Rev. 21. compared with Isa. 60. and 61.  
The Reasons, why Christ at his coming, will bring all his Deceased Saints to live and Reign with him, are.  

Reas. 1.  First, Because of that near Relation, that is between Christ, and his Saints; He is their Head, their Husband. And therefore he thinks not his own Glory complete without them: As in the Body natural, every Member shares in the dignities or indignities done to the Head (1 Cor. 12.26.27.) So it is in the body Mystical of Christ; the Church which is his Body, is said to be his fullness, or compliment (Eph. 1.22.23.) i. e. That which makes him to be a complete Head, which without his Church, his Body, he could not be. Hence is that Solicitous and compassionate care, which our Lord shows towards his suffering Saints, while they live upon Earth, In all their affliction he is afflicted (Isa. 63 9) which made him (as one that is sensibly wounded cries out for ease) to call aloud from Heaven, and to rebuke Paul, for persecuting him (Act. 9 4 5.) This care, our Saviour will be so far from putting off that rather it will be more fully manifested, when he comes in his Glory; which is the time, not only of our Lord Christ's, but of all his Saints and Followers, Revelation, as their Reign on Earth is styled Rom. 8.19) For, saith the Apostle, when Christ, who is our life, shall appear, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  then shall we also appear (or, be made manifest) with him in Glory (Col. 3.4.) And to this purpose may be applied that excellent consolatory promise (Isa. 26.19.) Thy dead men shall live, my dead Carcase, (for so the Hebrew word should be rendered) they shall arise, awake and sing ye that dwell in the dust, for thy Dew is the Dew of Herbs, and the Land of the Giants, (i. e. of all the great and Mighty in the Earth) thou shalt overthrow. 1. Thou shalt utterly subdue all thy enemies, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  how great and mighty soever. According to that of the Psalmist, The righteous shall have dominion over them in the Morning (or, in that Morning) namely that; of the first Resurrection, For then, they shall tread down the wicked, and they shall be as Ashes under the soles of their Feet. [Mal. 4.3. 
Psal. 49.14. ] And that because of their near Relation unto Christ, who hath loved them and conveyed this power to them [Rev. 2.26.27.]  
Secondly, Another reason, why Christ will bring his deceased 
R. 2.  Saints to Reign with him, may be taken from that proportion which God observes in the distribution of rewards unto his people: For though the reward itself in general is of grace, yet God is pleased to observe this order and method in the dispensing it; that it should be some way answerable unto his people's sufferings and actings for him: Thus the Apostle [2 Tim 2.11.12.] This is a faithful saying; If we suffer with Christ, we shall also reign with him: And as I have already urged the words of Tertullian, so doth the Apostle argue, in his second Epistle to the Thessalonians [2 Thes. 1.4.7.] after he had said that the persecutions and tribulations, which the Christians then endured, were permitted to be laid upon them by God, that they might be counted worthy of the kingdom of God for which they suffered; He gives this as a Reason, Because it is a righteous thing with God to recompense Tribulation unto them that trouble you, but unto you that are troubled rest, with us when the Lord Jesus shall be revealed from Heaven with his mighty Angels. He that serves Christ and follows the Lamb here, shall hereafter be in the same place and partake of the same honour with him (Joh. 12.26.) And thus our Saviour prayed for them, Father, whom thou hast given me, I will that where I am, they also may be with me, that they may behold my glory which thou hast given me (Joh. 17 24) part of which glory is that the Father, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by an Eternal Decree hath set (or, as the Hebrew word signifies, Anointed] his Son upon his holy hill of Zion; And when he returns from Heaven to take possession of that Sovereignty which the Father long since promised him, his faithful followers shall enter into his Joy i. e. As our Saviour himself explains that Phrase (Luk. 19.17) they shall have command and share the Dominion with him: Therefore believers are said to be heirs of God, and Coheirs with Christ (Rom. 8.17.] and Partners with Christ, or Partakers of Christ, [Heb. 3.14.] i. e. as Peter expresseth, Partakers of the glory which shall be revealed (1 Pet. 5.1) which glory is, as to the beginning of it, that which I have already mentioned, and our Saviour hath fully declared, when he saith, that, In the regeneration they shall sit with him upon Thrones to rule and judge [Mat. 19.28.]  
The sum therefore of this second observation is briefly contained in these three propositions which are all evident and clear in Scripture.  
1. With Christ all the deceased Saints, both Patriarch, Prophets, Apostles and Martyrs, shall be raised up and be brought to the Earth, to see and share in the Royalty of his Government (Rev. 11.18.)  
2. The Saints at that time living upon Earth both Jews and Gentiles, but especially the Jews (unto whom the first domion, and chief Sovereignty is frequently promised as Isa 49.23. and 7 60.11.12. M ch. 4.8. shall enjoy all that time, the greatest security, peace and prosperity immaginable doing all the actions of a mortal life, but without either sin or sorrow for they shall be all righteous (Isa. 60.21.) And the Lord will then put his Spirit into them, without ever withdrawing it any more (Ezek. 39 29.) and Satan shall be chained up and hindered from deceiving, during the whole Term of a 1000 years (Zech. 13.2. Rev. 20 2, 4, 6.)  
3. After this state of things and the 1000 years is expired, then follows the Insurrection of Gog and Magog and the final judgement as is expressed (Rev. 20.7.) And then shall the Saints, that remain until that time, be changed, and death for ever swallowed up in victory and the Reign of Christ and of his Saints, hitherto managed upon earth be translated into and consummated in Heaven, that God may be all in all (1 Cor. 15.28.)  
If any ask, as Nicodemus did our Saviour when he had discoursed to him concerning the great mystery of Regeneration, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  how can these things be I may reply, in our Saviour's words. art thou a Master or Teacher, in Israel, and knowest not these things? For as the Apostle speaks, 
Heb. 5.  handling partly this very Doctrine Whereas we aught to be teachers for the time, considering how long the Light of the Gospel hath shone among us, we have still need of Milk, sitting down satisfied with the lowest Elements and Beginnings of Christianity, such are the Doctrines of Faith in Christ and repentance towards God, which the Apostle calls the word of the beginning of Christ (Heb. 6.1.) But we cannot bear strong meat, nor are careful to be carried unto Perfection: i. e. unto the height and perfection of our Hope and Holy Profession, to the full comprehension, belief, and avowed owning of which we ought to arrive, and leave the solution of all doubts and scruples, unto the power of God which is able to the full to effect whatever he hath promised when the Angel had told Mary that the same Person who was the Eternal Son of God, should become Man, and be conceived in her Womb she asked presently! How shall this be? But after he had farther revealed that, the holy Spirit should come upon her, 
Luke 1.  and the power of the most High overshadow her, by whose secret and inconceivable acting that great and stupendious mystery, should be effected, we do not find then that she questioned or doubted any more, but in an humble resignation of her seif gave immediately thanks to God, Behold, saith she, the Handmaid of the Lord, let it be unto me according to thy word; The same should every true believer do in this case, for this Temporal glory of Christ and of his Saints: is not only promised: in every whit as express words but likewise mention is made of the same creating and Almighty power, as engaged to perform it, and therefore God speaking of this very state, commands his people not to remember former things, (Isa. 43.18, 19:) Because he was doing a new thing, in comparison of which all former acts of power and mercy, exepted by God on the behalf of his people should be obscured and darkened, as stars are by the brighter glory of the Sun, so (Isa. 65.17.) Behold, saith God I am creating a new Heaven, and a new Earth, In which as Peter hath it (2 Pet 3.13.) Righteousness is to dwell; and which we expect according to his Promise, and this is that time of our Saviour's, and of his Saints Visible Kingdom, which will bring a Reformation upon the whole World and when it once doth take place, former things shall no more be remembered, nor come into mind: In that place of Isay, the word creating is very remarkable, for when the Prophet Jeremy foretold the Birth of Christ: he useth the same expressions (Jer. 31.22.) Behold the Lord createth a new thing, a woman shall compass a Man. i. e. In other words, a Virgin shall conceive a Son Isa. 7.14.) which thing when it was done was so new, that is, so strange and extraordinary, that the Prophet Isay, who foretold it, complains, Who hath believed our report, (Isa. 53.1.) and yet the exact and punctual fulfilling of that, which is far greater and less intelligible, will not prevail with us to believe the other, but when our Lord shall come, he will scarcely, as to this particular; find Faith upon earth (Luke 18.8.) So little expectation will there be, of his A pearance and of his Kingdom, which as they are joined by the Apostle, so they will be revealed together [2 Tim. 4.1.] And all who deny this: may receive this answer, which our Saviour gave to the Sadduces, who denied the Resurrection, They err, not knowing the Scriptures [which have clearly promised such a state] nor the power of God (which is fully able to effect it.)  
Here I might end, as having fully, [and, as I think, to all unprejudiced persons, convincingly] proved the Truth of the Doctrine I undertook to deliver, but because one Argument commonly urged against it, is a supposal, that this Doctrine hath little or no influence upon our present Practice, but rather tends to unsettle the World; which was the Outcry raised against it of old [Luke 23 2, 5. and Acts 17.6, 7.] Then to build up any in true Holiness, I shall therefore briefly insist upon a few practical inferences wh ch follow hence, and so conclude.  

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

Use 2.  Secondly, we may learn from hence, as to pray, so to wait with patience for our Lords coming, For he hath only withdrawn his residence from earth for a time, till all things be made fit for his return, and then he will not delay, when a few changes more are past, he will come from Heaven, and by bringing in everlasting righteousness, the effect of which is stability, and peace, he will put a full end to all future Mutation. We should therefore as our Saviour advised his Apostles, Luk. 21.19. In patience possess our souls; that is as James speaks Let patience have its perfect work in us (Jam. 1.4.) that we may be perfect and entire, wanting nothing, or in nothing, a little patience and for a little time, will not serve our turn; for Christian patience hath no bound to it but is to be terminated only in the coming of Christ, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  therefore the exhortation runs; Be ye patiented, Brethren unto the coming of our Lord (Jam. 5.7, 8.) This grace is requisite in all the actions which we do as Christians, in Hea●ing, to retain the Seed, and to bring forth answerable Fruit, which is brought forth with patience (Luke 8.15.) In Praying, that we be not dicouraged, and for want of a present answer, be tempted to give it over Luke 18 1. In sufferings, that we faint not, but resolutely hold out our Race, (Heb. 12.1.) And therefore the Gospel, which so much enjoins and requires it, is called the Word of Christ's patience, (Rev. 3.10.) But in nothing is patience more necessary, then in watching for our Lord's appearance, and therefore, with the work of Faith, and labour of Love; is joined, the patience of the Hope of our Lord Jesus Christ, (1 Thes. 1.3.) i. e. the patiented waiting for and expecting him from Heaven, as it is explained v. 10. So (2 Thes. 3.5.) the Apostle prays, that God would direct their hearts unto the Love of God, & patience of Christ, where patience, as also the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Patiented expectation; for what faith believes, and prayer solicits, that patience waits for; (Rom. 8 24, 25) Of which saith the Apostle, to the believing Hebrews, ye have need Hab. 10.36.) For because our Lord (not delays, in the sense we usually take delay (2 Pet. 3 9 but forbears his coming, till the proper time of it, which is not yet fully come, because that all things that are to preceded it are not yet accomplished therefore we had need be armed with patience, or else our haste and impatience may undo us; As that wicked servant, who relaxed his watch, and fell to fleshly pleasures, lost thereby all the benefit of his former vigilance so will it also far with us, unless by patiented perseverance, in well doing, we seek for Glory, Honour and Immortality (Rom 2.8.) like rubbish, by Fire, and a new Theatre or Throne of Glory; erected for men of another Nature and spirit to converse in. How greatly then should we rejoice to drink of our Lord's Cup, and to taste of the same sufferings, since for aught we know the Death and Martyrdom of a few more, may complete the number, and bring our Lord from Heaven, to avenge their quarrel; and then our Tears will be rewarded, by having them forever wiped away, and each drop of blood that hath been shed in this illustrious cause, will add a Glory and a Wreath unto our Crown: Then shall we in the Prophet's words, cry out and say, Lo this is our God, we have waited for him, and he have saved us: This is the Lord, we have waited for him we will be glad and rejoice in his Salvation (Isa. 25.9.) In which place this very Time and Reign is spoken of.  
Lastly, we should learn from hence to make a diligent inquiry into 
Use 3.  our Saintsship, for since, when our Lord come, none but his Saints shall come with him we ought to make a careful search, whither we be indeed Saints or not, least in that day of Trial, which will be revealed with fire, we be found deceivers of ourselves, and so be put to shame by him at his Appearance, [1 John 2 28] Many Professors like the foolish Virgins, and those, who boasted of their prophesying in the Name of Christ, (Mat. 7.21.23.) will be found mistaken and instead of partaking of the Resurrection of the Righteous, to whom alone the reward is promised (Luke 14.14.) will be razed up to shame and everlasting contempt, (Dan. 12.1. with Isa. 66 24) beholding the glory of others, who formerly were much inferior to themsel es, but see themselves excluded which will increase their misery (Luke 13.28, 29.) and occasion that inward anguish, which is expressed by Weeping and Gnashing of Teeth: 
Ps. 112.10.  Thus the Psalmist, speaking of the happiness of the righteous, The wicked, saith he shall see it, and be grieved, he shall gnash his Teeth, and melt away; The coming of Christ, though it be a time of Refreshing, (as it is called Acts 3 19) to his distressed and persecuted Servant, yet to others it will be very terrible which makes the Prophet inquire, who can abide the day of his coming, or who can stand when he apprars? (Mal. 3.4.) For he will come as fire to chaff, to burn the wicked out of the earth, (Mal. 4.1.) And therefore we had need ask, whether we can, like Gold, endure his refining, and continue unscorched in the midst of such everlasting burning, (Isa. 33.14) Christ comes from Heaven, to take vengeance on his enemies (2 Pet. 3.7. Judas v. 14.15.) as well as to be glorified in his Saints; and admired in them that believe (2 Thes. 1.7.10.) And therefore we have the Great and Rich men of the Earth calling out to the Rocks to fall upon them, and to the Hills to cover them (Rev. 6.16.17.) because truth of Holiness, and nothing else will be of any avail at that day, which should make us very serious in examining ourselves about it.  
Among many other signs, which may be given of our Saintsship, I shall content myself with mentioning only two, because they do in an especial manner relate to the matter in hand.  

Sign 1.  First, What love have we for the Appearance of Christ, and how are we affected with the thoughts and hopes of his coming? Abraham rejoiced in Hope to see that day, and when he saw it, by an eye of Faith, he was glad (John 8.56.) The same disposition should be in all Believers, who are the Children of Abraham; and so much the rather, because now Christ is to appear without sin (i. e. in his full Beauty, & for lustre of Majesty, without any Cloud of imputed sin to eclipse; and to hid his Comeliness, as formerly there was, Is. 53.2.) and this he will do for salvation unto them who expect him, (Heb. 9.28.) This the Apostle Paul makes a certain sign of the Corinthians conversion to the Faith, that they did expect the Revelation of our Lord Jesus Christ (1 Cor. 1.7.) for he cannot be a true Disciple of Christ, a child of the Bride-chamber, who doth not inwardly grieve and mourn for the absence of the Bridegroom (Mat 9.15.) which Mourning must necessarily be accompanied with earnest longing to see one of his days (Luke 17.22.) And therefore the Apostle speaking of the great work that was wrought by the spirit of God upon the Thessalonians, he makes the sum and height of it to be this, They were turned from Idols to serve the living and the true God, and to wait for his Son from Heaven (1 Thes. 1.10.) And again, in his Epistle to Timothy, he saith, The Crown of Righteousness was laid up, not for himself alone, 
Comp. Tit. 2.13. Jam. 1.12.  but for all those that loved our Lord's appearance (2 Tim. 4.8.) So that to have a love for Christ, and a longing earnestness that his Name may be glorified, and his Kingdom set up in the Earth, it is an undoubted sign of the truth of Faith, and that the spirit of Christ hath taken possession of us; For the Spirit and Bride say, come, and every one that heareth (or readeth) let him say Come; Yea O come Lord Jesus, come quickly (Rev. 22.17, 20.)  
Secondly, What care have we to walk worthy of Christ; This is 
Sign 2.  that which the Apostle very often earnestly presseth. We testify, saith he, that you walk worthy of God, who hath called you unto his Kingdom and Glory (1 Thes. 2.12.) and having said (2 Thes. 2.14.) That they were called to the obtaining of the Glory of our Lord Jesus Christ, he adds, therefore stand fast (Ver. 15.) We are not only to be holy as the Lord is holy, as Peter exhorts (1 Pet. 1.15.16.) but we are to have this end in it, that when Christ appears, we may have confidence (1 Joh. 2.28.) So also the Apostle Peter; Expecting, saith he, these things (i. e. New Heaven, and a new Earth, wherein Righteousness, and the Practisers of it, is to dwell) give diligence to be found spotless and blameless by him (2 Pet. 3.13.) which likewise upon the same grounds, is the exhortation of the Apostle Paul (1 Thes. 5.23.)  
There are Four things, which these Expectants should have an especial care to purify, and to separate themselves from.  

1. Fleshly Lusts,  
2. Worldly Cares,  
3. False Worships,  
4. Servile Fears.   
1. First, from Fleshly Lusts: What they are I need not mention For, as the Apostle observes, The works of the Flesh are manifest (Gal. 5.19.20.) which whoever do indulge and allow themselves in, they cannot inherit the Kingdom of Christ and of God (V. 21. Eph. 5.5.) The New Jerusalem which comes down fram Heaven, and is nothing else but the Kingdom of Christ, and of his Saints upon Earth is a place of so great Purity that no unclean thing shall enter into it (Rev 21.27 (Dogs and Swine, all Voluptuous and hurtful Beasts like them, they are without the Gates of that City (Rev. 22.15) A Christian is said to be already raised with Christ (Col. 2.12) and as to the Truth of our Graces, we are to look upon ourselves, as Citizens and Inhabitants, not of Earth, but of Heaven (Phil. 3 20.) and so to live like those that are acted by an Heavenly Spirit, which daily prompts us to look after a better hope than any thing this present Flesh affords, To sow unto, i. e. to gratify which, is only to take a great deal of pains that we may Reap Corruption (Gal. 6.8.] the same Spirit, which hereafter shall Raise and Glorify our Mortal Bodies, must now Sanctify them [Romt 8.11.] or else we shall die [v. 13.] i. e. we shall Rise only to have our Portion in the Lake of Fire, which is the second Death, where all the Abominable and Unbelievers are, [Rev. 21.8.]  
Secondly, From Worldly Cares: we are commanded in an especial manner, to beware that our hearts be not burdened with the cares of this life [Rev. 21.34.] For, by such, the day of the Lords coming can neither be Foreseen nor desired; both their Heart and Eyes being already filled and possessed with another Object: When we cry out as Peter did. It is good for us to be here, we shall never care to come down from the Mount, which we here reared up, and fancied to ourselves. As in the time of public Judgements, it is our Duty not to seek after great things for ourselves [Jer. 45.5.] so when we are assured that Christ, at his Appearance and Kingdom, will destroy this present frame of things, and cause all the beauty of it to perish; for any ambitiously to affect and pursue a present fading Greatness and Glory, it argues plainly that their Faith is but small, and that they have little or no expectation of something better: Who rightly apprehend, and frequently reflect upon the inevitable shake and Convulsions, which the Kingdoms and Glory of this World are subject to, will never rest satisfied till they have secured unto themselves a place in that Kingdom which cannot be shaken [Heb 12.28.] Believers, with Abraham, David, and the Patriarches of old, are but Pilgrims and Strangers here [1 Pet. 2.11.] and therefore they are daily to be looking for, and up to that heavenly City which is the New Jerusalem let down from Heaven, whose Maker and Builder is God [Heb. 11.16.]  
Thirdly, From False Worships; who follow the Lamb, must have his, and his Father's name upon their Foreheads, and keep themselves undefiled with Women [Rev. 14.1, 4, 5,] i. e. They must openly own the true Worship of God, and carefully avoid all Idolatrous Mixtures; shunning all manner of Communion with false and Adulterous Churches, from which who so keep themselves they are the Virgins mentioned in the Revelation: And this is to be their State during the whole time of the Reign of Antichrist in opposion to whom [because they hold the Commands of God, and the Testimony of Jesus) they are called Witnesses [Rev. 11.] Since we are Redeemed by Christ, we must take heed in every respect, but especially in this, wherein his Father's honour is so much concerned, how we be found the Servants of Men, [1 Cor. 7.23]  
When the sixth Vial is poured out, which I take to be the time when the Jews (who are called the Kings from the East) shall have their way prepared for them over Euphrates to return into their own Land, at which time Christ himself shall appear at the Head of them (Mic. 2.12.13.) Then is there this voice, as it were from heaven, Behold, I come as a Thief, blessed is he that watcheth, and who keepeth his Garments, that he doth not walk naked Rev. 16.17.) By Garments there, is meant the righteousness of Christ, for justification, and that way of holiness for sanctification, which Christ hath revealed he will be served and obeyed in; Which whosoever shall not at that time be found walking in, but worship's God, according to his own or other men's devices, his works (as the Prophet threatened the hypocritical and ceremonial Jews) shall not prove a covering to him, but both they, and all the lies which are found out to support them, shall be swept a way: the fire, wherein that day shall be revealed, will burn up all the Dross and stubble, wherewith vain men think they adorn, but indeed only disfigure or rather defile, God's worship, Whatever Paint may be put upon Men Inventions, it will upon an impartial search be found, almost as little a sin, not to serve God at all, as to serve him in any other way then be himself hath commanded: For the one indeed is bare faced impiety, but the other is thus far like unto it, in that it presumes to teach God wisdom, and so Judas like, betrays God's honour, while it pretends to kiss him.  
Lastly, from Servile Fears: there is nothing more unworthy of a Christian, then to be afraid of men: since this tends to the dishonour of Christ, as if he were not a great King, and able to save all his subjects, This charge he laid upon his Disciples, when he sent them to preach, be not afraid of them which can only kill the body, (Mat. 10, 28.) and afterwards, when he encouraged the Church of Smyrna, fear none of those things which thou shalt suffer; the Devil shall cast some of you in prison, that you may be tempted, be thou faithful unto death, and I will give thee a Crown of Life, (Rev. 2.10.) This promise we do evidently disbelieve, if we give way so far to our Fear, as to be kept from open confessing; and therefore the fearful and unbelieving are joined together, as those that are to have their part in the same lake of fire (Rev. 21.8.) When the Apostle presseth Timothy to be earnest in stirring up that gift which God had bestowed upon him (2 Tim. 1.6.) he useth this Argument, For God hath not given us the Spirit of Fear but of Power, (v. 7.) And thence he proceeds to exhort him, be not therefore ashamed of the testimony of our Lord, v. 8. but suffer affliction with the Gospel according to the power of God, all those distinctions and evasions, which men have devised to shift off the Cross, will be found at last to be only the hiding places, that fear hath provided to shelter itself in, and what the Apostle affirmed concerning the ceremony pressed and contended for in his time, may be asserted concerning all, that those who compelled others to them, did it only that they might not be persecuted by the cross of Christ (Gal. 6.12.) But since the Cross doth prepare the way for the Crown, let us not fear, but rather pray, as the Apostles did, when they were silenced by their Rulers, Now Lord behold their threats and give unto thy servants with all boldness to speak thy word (Acts 14.29.) Courage becomes a Christian so much, that without it he cannot be one; but will, upon every trial, expose his Lord's Honour and Power to contempt and censure.   

The Reader is entreated to correct these following ERRATAS.  
PAge 1. Line 25. is read it is.  
P. 2. L. 31. acknowledge r. acknowledged.  
P. 5. L. 19 Ocadiah r. Obadiah.  
P. 6. L. 6 Wrestling r. wresting ib. L. 28. minute r. minute ib. L. 30. their r. these ib. L. 33. considerate r. considerable.  
P. 7. L. 2. much difficult r. much more difficult ib. L. 18. the reason r. this reason ib. L. 23. or plea r. of p ea ib. L. 31. seeming r. seemingly ib. L. 37. r. his return ib. L. 39 r in a limited.  
P. 8. L. 4. Sesum r. Telum ib. Chap. r. Cup. ib. L. 30. too r. so.  
P. 9 L. 3. rasen r. risen ib. L. 7. his r. her ib. L 10. deceived r. described ib. L. 16. an Universal r. of such an Universal ib. L. 37. expect or watch r. expects or waits.  
P. 10. L. 10. Acts r. Arts ib. L. 20 r. intimate.  
P. 11. L. 26. hebrews r. hebrew text ib. l. 29 proves the curiosity r. reproved their curiosity 1. L. required r. inquired.  
P. 12. L. 23. it duration r. it's duration.  
P. 13. l. 30. merrily contemned r merely to be contemned ib. L. 32. Mystery r. Majesty ib. L. 33. and r. and ib. l. 39, the cause r. the curse.  
P. 14. L. 30. an Orthodox r are Orthodox ib. L. 34. r. fifty years' ib. L. 37. r. there shall be that ib. L. 39 r. We do also ib. L. 40. r. upon Earth.  
P. 15. L. 2. deal, which also the Apostle calls our Mother that is above 16. L. 7. that heathens r. the heathen.  
P. 16. L. 12. proceeded r. proceeded so far  
P. 17. L. 24. Beast or Church.  
P. 39 L. 49 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
P. 23. L. 33. exepted r. exerted.  
P. 27. L. 27. like Rubbish by fire r. When Gods Jewels are made up and that Sum sealed, then shall this perishing frame of things (which now have the holy seed for its hidden support) be consumed like Rubbish by fire.  
FINIS.