God All in All: OR, THE Kingdom of the Son delivered up to God, even the Father, By the Son Himself.  
BEING A SERMON ON THE Kingdom of God All in All.  
Leading into an Exacter and Clearer Discovery of the Kingdom of Christ, upon that Great Context, 1 Cor. 15.24, 28. &c.  
By T. BEVERLEY, a Companion in the Tribulation, and Patience of the Kingdom of Christ.  Revel. iii. 11. 
Behold I come quickly, hold fast that thou hast, that no Man take thy Crown.  
LONDON: Printed for Will. Marshal, at the Bible in Newgate-street, and John Marshal, at the Bible in Grace-Church-street, 1698.   

To the Honourable Sir THO. ROKEBY, One of the Judges of the Kings Bench.  
To the Honoured 

The Lady ROKEBY,  
Madam ROKEBY.    
THE Obligations I have( most Honoured) to You, each in particular, are very pressing upon me, to make Any, and the most public acknowledgements I am able. But indeed I can sincerely profess it in his presence, who knows all Hearts, It is the abundant Knowledge I have of your Sense of, and Love to the Truths of the Gospel in your Hearts, and Converses, that hath Principally determined me to make a Presentation to you of so singular an Evangelical Doctrine, as the following Discourse aspires to set forth in a True Gospel Light before You, and by You to the Churches of Christ, as a Crown of Memorial to you in the Temple of the Lord; In all constant Humblest Supplications for all Blessings, and of the Kingdom particularly, upon you, and your Honoured Relations, and with an especial Regard( Sir) to that Eminent public Station, God hath pleased to place you in; and in which, I may without any suspicion of Flattery say with Solomon, The City rejoiceth in it. I am,  
Most Honoured, Your most Affectionate, Obliged Servant, in our Lord Jesus, T. BEVERLEY.   

A SERMON ON THE Kingdom of God All in All: Leading into a Clearer Knowledge of the Kingdom of Christ.  1 Cor. XV. 24.28. 
Then cometh the End, when He shall have Delivered up the Kingdom to God, even the Father. when he shall have put down All Rule, Authority and Power, er, &c. And when All Things shall be Subject unto Him, ( the Son,) Then shall the Son also Himself be subject to Him that put All Things under Him, that God may be All in All.  
THere are some Truths of Scripture▪ that though they cannot but be acknowledged Great, and High, and most Divine; yet have not been so Fully, and Particularly enquired into, nor set in their own Light; but the Greatness of them hath rather dazzled, and kept even the Servants of Christ, much more the common Professors of Christianity, from too near Approaches, and from a close consideration of Them. And this falls out especially when they are among( as They may be styled) The {αβγδ}, Points but once spoken of by way of Treaty of, or laying them down as Doctrine of Scripture. And such I esteem the Kingdom of God, All in All; Which is very Fully in this Great Context set before us, and no where else so Distinctly in the whole Book of God: And therefore it calls for a more Exact Research into it, it having not been so Fully Explicated.  
There are Three Great Points I Aim at in the Following Discourse hereof.  

Point 1. To show, That the Ultimate and Final Result of all the whole State of Creation, and Redemption, is into this Kingdom of God, All in All.  
Point 2. That the Absolutely Eternal Glory of Christ, the Mediator and his Saints, is in this Kingdom of God, All in All.  
Point. 3. That the Kingdom of Jesus Christ, the Kingdom of Redemption, is that Holy, most Wise, Prudent and Gracious economy, a Dispensation in the Fullness of Time, or of All Times, Preparatory to this Kingdom of God, All in All.   
In every one of these Points, I will have due Regard to this so Grand Context of the Apostle, and endeavour therein to observe the Order and Scope of the Context in Every, Part of it.  
But these are Points so Exceeding Great and High, that it may well be said in Relation to them, Who is sufficient for these things! They are High, and Deep, Long, and Broad, who can search them out to Perfection? What can we Do? What can we Know? The very Beholding Them a far off, may very well make him, that attempts to speak of them, cry out, 
Prov. 30. 2, &c.  as Solomon in his Contemplation of the Divine being; Surely I am more Brutish than any Man, and have not the understanding of a Man; I neither learned Wisdom, nor have the Understanding of the Holy. Thus he bewails Himself in that Sense of his own Weakness, and Ignorance, and Impurity, when he made but an Approach to the Excellency of, and Perfections of the Nature of God; Who hath ascended into Heaven to view and behold him; and descended, then to declare him? Who can give Account of him, who gathers the Wind in his Fists? Hath the most unaccountable Motions, or Phaenomens of Nature in his perfect Comprehension and Power; what is his Name, or his Son's Name, If thou canst tell? Who can speak of the Persons in the Divine Being, the Father, and the Son, and the Divine Spirit? How necessary therefore is that Admonition, and the Caution that Follows, On Humble inquires, much more on Bold Examiners, and Positive asserters: Every Word of God is Pure, Purer than that the Quickest, Sharpest, most Refined Wit, or Spirit, or Reason can call it to Account; Add not then unto his words, lest He Reprove thee, and show thee the Folly, and falsehood of thy own Reasonings, and Arguings, and thou be found a liar. But that this may not Deter us from having to do with so Holy a God, and so Sublime a Knowledge, as of Him, He is a shield, to Protect, and Secure those who put their Trust in Him, who Vale their Understandings to his Infinite Understanding, and with Lowest obeisance of Spirit to his words.  
Oh how necessary is this to the Converse of our Souls with this so High Truth, the Kingdom of God All in All! For if the Present State of Creation and Providence, much more of Redemption by Christ and the Kingdom of Redemption, are so Exalted above All Heights; Oh how much more is God All in All in that Pure and Perfect Kingdom of Eternity?  
There is great Danger indeed of Adding in such a Point, as this, to his Word, lest I be Found a liar; I shall therefore by his Grace, take heed to his Word, and to what I find in it, and keep close to it.  
I Begin when with the First Point, to show, That the Result of the whole State of Creation and Redemption, is into the Kingdom of God, All in All.  
And herein I propose Three Things.  

1. To inquire into the Sense of the Expression itself, God All in All.  
2. To show, in what Sense the Kingdom of God, and God in it is All in All, from Eternity to Eternity.  
3. To inquire, by the Word of God, In what Senses That Kingdom of the Father is not now All in All; and therefore to show, That is Senses opposite to those Senses, in which it is not now All in All, It shall be All in All, And God in it, All in All to Eternity, when the Kingdom shall be delivered up.   
First, Then to consider strictly, and closely this Expression, God All in All, by comparing it with such in Scripture, as come near to it, and yet are not It: There are several Scripture Expressions, that Rise High toward this Sense, and yet do not come up to it, as Rom. 11. Last. Of Him, Through Him, to Him are All Things, to Him be Glory for Ever, 1 Cor. 8.6. To us there is one God the Father, of whom are All Things, and we of Him; And one Lord Jesus Christ, By whom are All Things, and we by Him, Eph. 4.6. One God, and Father of All, who is above All, through All, In you All, Heb 2.10. It became Him, by whom are All Things, and for whom are All Things. Now All these are Representations of the Supreme Dominion, and I● fluence of the Divine Being throughout the whole Creation; and wi●h Particular Love, and Grace to His Redeemed in Christ; and of All Returning, and Redounding to ●is Glory. But though these make mention of God above All, in All, through All; All of Him, All by Him; Yet none of Them come up to that Height, All in All.  
There are two other Scripture Forms of speaking, that come nearer; yet they do not Fully Amount to this, God All in All; There is a Difference and I will endeavour to Find, wherein the Difference lies.  
The First Scripture wherein we have a nearness, is, Colos. 3.11. Where there is neither Greek, nor Jew, Circumcision, nor Uncircumcision, Barbarian, Scythian, Bond, nor Free, but Christ is All, and in All.  
A Second Expression of Scripture that comes yet nearer, is, Eph. 1. v. 23. The Fullness of Him, that( Filleth) All in All.  
But this Third Expression in the Text is, That God may( Be) All in All; Now to Ballane these Scriptures, and to see, wherein they agree, and wherein they differ; I begin with the First of Them, Christ is All and in All; All outward distinctions are removed, and of no Value; Christ is All: Christ, as a Saviour, as a Redeemer, Jehovah our Righteousness; Christ by his Spirit in the Great work of Sanctifica●ion, Christ is All, plainly, and absolutely ●ll; Chri●t is Made to u● of God, Wisdom, Righteousness, Sanct fication, R●d mption, So he is All: I desire, therefore ●aith the Apostle, to know nothing but Christ, and Him Cruc●si●d. All distinctions of an External Kind Avail Nothing, ●●rth, or Blood, Jew, Greek, Barbarian; ●ignities, or Abasedness of Condition, Bond, Free; Nothing of Ceremony, Circumcision, or Uncircumcision: Nay nothing of any Righteousness of our own; I count all that, faith the Apostle, No other, then Dross, then Filth, then Loss; ●he Supremacy of Knowledge is the Knowledge of Him: In Him are hide all the Treasures of Wisdom, and Knowledge, Viz. By way of Object, and Subject, every way; He is the Head of Principality, and Power, All Dignity, and Dominion are in Him; He is In Us, the Hope of Glory, He is our Life: Thus He is plainly All; wholly, and fully All, All for Time, All for Eternity. But then the other Part of the Expression; And in All; That[ And] Limits the Universality of the Proposition; It is not, All in All, but All,[ And] In ●ll. This is true, He is All, and He is In All; that is; In All, that are His; There is a Communication of Himself; But it does not Rise to Fill All in All; He is, In All, tho not to perfection, yea, though with much Imperfection; For though Christ be All, and in his Saints; Yet still there is Great Reason of Complaint; There is Darkness, Notwithstanding all the Light, and Knowledge, that he Gives them; There is unbelief, Notwithstanding He is the Author of Faith; There is Remaining Corruption, although He is a Holy Saviour; And the Law of the Spirit of Life is in Him, and sets Free from the Law of Sin, and Death, as to the Guilt, and by way of Beginning, as to the Corruption, and Power: So that and is All, and in All: But He is not All in All; Nor doth He Fill All in All, there is something, that is not His, or of Him, though, and pardons it, and purifies from it, and covers it. He Purifies from it, Yet there is something, that is not Christs; The Apostle says; Christ is in You, the Hope of Glory; And yet there is Notwithstanding, a Great Darkness concerning that State of Glory, There are many Fears, and horrors in the Souls of Believers concerning their Eternal condition, Notwithstanding Christ is in Them the Hope of Glory. So that though He is All, and in All, yet He is not All in All, because there is so much, that is not He, or of Him: So faith the Apostle, I desire to be found in Him, not having my own Righteousness; I count All but Dross, and Dung for the Excellency of the Knowledge of Him; I desire to know Him, and the Power of His Resurrection; Thus Christ is All, and in All; In the Apostle and yet not All in the Apostle; For he goes on; Not as though I had already attained, or were already perfect; But I follow after, if I may apprehended that, for which I am apprehended of Christ Jesus; Hereby it was plain Christ was All to the Apostle; and in the Apostle; but not All in the Apostle; for then he would have attained, and Apprehended; Nor was All in the Apostle of Christ, for then he would not have said; Evil is present with me; and I find a Law in my Members, 
Rom. 7,  For this we know is not Christ.  
This therefore is the Consolation of Humble self-abased Christians, when they find, they are compassed about with many Infirmities, and Imperfections; when they have many Starts, Falls, and Failures, and are ready to conclude; They have none of Christ, Christ is not in Them at All, because Christ is not All in Them; Because he does not Fill All in Them. But He is in his Saints, He is in every one of Them, Though He do not fill Them to Perfection in the present State; He is not to the Height, to the Fullness, to the Perfection of what He Hunself is; Nor does He Fill All of Them; There remains much of Themselves in Themselves: And if I apprehended aright, and I desire to wait upon Divine Illumination in it; The very words do carry this Sense: He is said to be All indeed; Wisdom, Righteousness, Sanctification, Redemption; And in All, In All His, He is thus: But He is not said to be All in any of Them; Because there is no Thing in Any one, that is to the height, and Excellency, that is ●ou d in Jesus Christ; And much that is not at all of Christ; We have reason therefore of being Humbled, and Lying low in ourselves continually, for though Christ be( as He is) All, and in All, yet He is not All in All, or in any One does He yet Fill All in All.  
2. I come therefore to the Second Expression, which rises Higher then this; And it is the State undoubtedly of the Kingdom of our Lord Jesus Christ, as the Apostle does by the Contexture of his Words signify, Eph. 1.20, &c. H● Raised Christ, and set him at his Right Hand, far above all Principality▪ and Power, and every Name, that is name, not only in this World, but in that which is to Come; and hath put all Things under His Feet, and gave Him to be Head over All Things to His Church, the fullness of Him, which filleth All in All. Now although, It is True, Christ is now Head of the Church, and The Church is His Body; Yet there are some Expressions, that led us to the Kingdom of Christ, as what this Scripture is most properly Elevated for; as that; of the world to come, of which Christ is Called the Father, Esa. 9; and that of Head over All Things, and All Things put under His Feet; But saith the Apostle; we see not yet All Things put under his Feet, Nor is the Church yet, as It shall be, The Fullness of Him, and therefore He doth not yet, as He shall do in his Kingdom, Fill All in All, nor are All Things yet put under Him; as they shall be in That world to Come, whereof We, with the Apostle speak, Heb. 26, &c. Christ therefore knowing the certainty of the Divine Decree in Relation to it, Sits Expecting, till his Enemies be made his Footstool; Therefore All Things are settled in the Decree, and Determination of God, yea, and in Regard of the Supreme Authority, with which Christ now Disposes All Events, and opens the Sealed Book to the very Last: He is set down on the Right of Majesty in the Heavens; and All Power in Heaven, and Earth is given to Him; But Notwithstanding the assurance beyond All possibility of doubt; That all Things shall be visibly put under Him, He doth not Fill All in All yet, nor doth He yet in Saints Fill All in All; But in His Kingdom, He shall Fill All in All; Every Thing, that shall be in that Blessed State of that Kingdom, shall be as Full of Christ, as it can hold; Every Saint shall be Full of Christ; The Spirits of Saints shall be Full of Christ, yea, the very Bodys of Saints shall be Full of Christ, Made like to his Glorious Body by that Power, that subdues All Things to itself. There shall be nothing of Glory, happiness, or Enjoyment, But it shall be Full of Christ; Even the very Creation shall be Full of Christ at that Time, and All shall be Full of the acknowledgements of Christ.  
Now this I desire very Humbly to propose to those, I speak to, as to the Wise, that they would Judge what I say; And I say, That the Spirit of God hath by this manner of Expression, shew'd a difference between the State of Saints, now, and the State They shall be in, in the Kingdom of Christ; Though Christ be All, now, And in All, yet He doth not Fill All in All, till the State of his Kingdom; Then every one of His shall be peeled with Him; Every one of the Happy, and the Blessed: Only satan is Sealed up; and the Wicked raised, and yet Dead, because slain with the Sword of Christs Mouth, or condemned by Him, are at the Four Corners of the Earth, and cannot stir beyond their Limits: Even they shall be Filled with the Indignation, and Power of Christ.  
For God hath in his Infinite Wisdom, and Understanding, In his Wisdom and Prudence, wherein He hath abounded towards us, viz. Saints, as the Apostle speaks, Ephes. 1.10. He hath prepared an economy, or Dispensation, wherein, as in the Fullness of Times, or of All Time He will Recapitulate, or bring under one Head, viz. Our Lord Jesus Christ, All Things in Heaven, and Earth; In Him, even in Him. Whatever then is restored, or under the Restitution of his Kingdom shall be Full of Him, as the Redeemer, and as the Son of Man; And All Things are put under His Feet, and nothing Excepted, but He, who did put All Things under Him. Again in another Scripture, the Apostle shows, how every thing shall be full of Christ, Phil. 2.9, 10. As Christ humbled himself and became Obedient to Death, even to the Death of the across, So God hath Highly Exalted Him, and given him a Name above every Name; That at the Name of Jesus every Knee should Bow, both of Things in Heaven, and Things on Earth, and of Things under the Earth, and that every Tongue should confess, that Jesus Christ is Lord to the Glory of God the Father; This is the Wise and Holy economy of the Father; That as there was a withdrawing of the Divine Glory, that there might be Humiliation, and the Death of the Lord Jesus; So there is an economy, or Dispensation, wherein the Divine Glory will withdraw it self, so, that the Glory of the Mediator may be seen in his human Nature; And this is Represented by the Rainbow so often made use of, when the Glory of Christ, as the Son of Man is displayed; The splendour, and Colours of which must be seen at the other End of Heaven from the Sun, and yet it is to the Glory of the Sun, from whose Beams, the Beauty Springs: Even as this Glory of Christ in human Nature, as its Highest Exaltation, as Lord, the Great Adonai, is to the Glory of God the Father, From whom this Glory Derives, So that He is still Excepted, who put All Things under Him; In the Throne He is Above Him; The Throne of God and of the Lamb, are in the New Jerusalem; First of God, then of the Lamb.  
Now in this State All is Full of Christ, full of His Name, In it every Knee Bows down, Things in Heaven, and Earth, and under the Earth, even to the Lowest Hell; and every Tongue Confesses He is Lord; There is an Absolute necessity Lying upon All, Even Devils, to acknowledge Christ. But Angels and Saints, and even the Restored, Restituted Creation, are full of Christ and his Redemption; And therefore in the Revelation, That Book of the Kingdom of Christ, we have this Vision of it, Cap. 5.11. John beholded, and heard the Voice of the Innumerable Company of Angels, saying with a Loud Voice, Worthy is the Lamb that was slain to receive Power, and Riches, and Wisdom, and Strength, and Power, and Glory, and Blessing; and every Creature, which is in Heaven, and on the Earth, and under the Earth, and such as are in the Sea, and All that are in Them, heard I saying, Blessing, and Honour, and Power be unto Him that sitteth on the Throne; observe, He is Excepted, that put All things under Him: In the Throne He is above Him: and unto the Lamb for ever and ever; All is full of Christ; And the four Living Creatures, and the Four and Twenty Elders fell Down, and Worshipped Him, that Liveth for ever, and ever, the Divine Being, both in Him that Sitteth on the Throne, and in the Lamb. And thus I am persuaded, the Divine Spirit hath revealed to us that distinct Kingdom of the Glorified Son of Man, the Eternal Son of God in human Nature; Although I know it is not generally understood, nor accepted, no not by Persons of very Great Intelligency, and Learning, and holiness; They do not see this distinct Kingdom of the Lord Jesus Christ: But yet filling is not so much as being All in All, as is to be further said.  
And so I have opened the Second Expression of Scripture, coming nearest to that here before us, God All in All.  
I come therefore to the very Expression itself before us, Gods being All in All, Or, That God may be All in All; When therefore it is said, God is All in All, It plainly exceeds the Expression, Christ is All and in All, because that Limiting word, And, is left out, For God All, Immediately flows into All; It exceeds the second Expression; Fills All, because to Fill All in All is not so High, and Deep, as to be All in All, for Being is more Intimate, then Filling, and it is more permanent, and Immutable; and therefore is most Admirably suited to the Eternal Kingdom of the Father, as Filling is most agreeable to that Kingdom of Christ, that is to be delivered up. The sum therefore is this, That when the Word of God tells us, God is All in All. It gives Assurance that the Divine Being itself, Communicates itself to the utmost, that Finite Beings are capable of, next to that of the Hypostatical Union of the human Nature of Christ to the Eternal Word, the Son of the Father.  
I come therefore to the Second General Point; To show, in what sense the Kingdom of God, and God in it, is All in All, From Eternity to Eternity: And if by the Assistance of God, I shall be able in any measure to express to you, how God is thus All in All, which is the Highest Expression, Words can reach unto, I shall do it with All Humility, and without Daring to be too positive in Particulars; But in General I look upon it to be the mind of Scripture; To signify to us; That it is the Essential Glory of the Divine Being Communicating Himself, Immediately by Himself, to those, whom he will make for ever Blessed with Himself; That He not only Fills All in All; But He is All in All.  
1. In the First Place, I would desire it should be always understood; That, when we speak of God All in All; It is to be understood of the Eternal Father, the Eternal Word, the Eternal Spirit, who are One, Who are this One God All in All; For if we were not thus to understand; We should lose that Great Point of Scripture; That it is the supreme Glory, Perfection, and Fullness of the Divine Being, that the Father, the Word, and the Spirit, are the One God.  
Indeed, the Majesty of Scripture is seen in that very Manifestation of the Divine Being; In the Majesty of the Father, as most Glorious, and Becoming the General way of speaking of the One God, and yet abundantly revealing the Eternal Son, and Spirit, one with Him: For it is the Majesty of the Father, Son, and Spirit, that is beholded in the Majesty of the Father; And it is very observable, that in v. 24. of this Chapter: The Apostle speaks of the Kingdom delivered up to God, even the Father, wherein the Son, and the Spirit are not Excluded; But it is the Glory of the Divine Being, that the Unity and Majesty of the Son, and of the Spirit, are beholded in the Father; In the Delivering up of the Kingdom to God, even the Father, is beholded the Delivery of it up to the Son, and to the Spirit.  
But because, This I know, no one is able to declare, I will leave it in this General Expression; The Father, God All in All, necessary Including, according to Scripture, the Son, and the Spirit; Every where made known One with the Father, and in Relation to whom He is manifested and called the Father.  
That therefore which is so Great a mystery now to us, and that we stand at a distance from, and Adore, and Humbly Admire, and are even amazed at the Glory; When we come into that Kingdom, that is delivered up, even the Kingdom of our Lord Jesus Christ, which is, as is further to be shown, to prepare for it, we shall understand the Glory of the Divine Father, Word, and Spirit; and in the understanding of it, be by our Lord delivered up into it, and Enjoy it for ever, as Fully, as Finite Beings can Enjoy and Infinite.  
2. That we may understand in what Sense, the Divine Being in the Father, the Word, and Spirit, the one God is All in All, and King from Eternity to Eternity, Essentially, and Eternally, It is this; That, Being itself, and whatever Beings can be supposed, they are All in God; and throughout the whole possibility of being, God is; Because he himself is Being, and all Being itself; And a supreme and absolute sovereignty, Dominion, and Kingship is Essential to the Divine being; His own being in the Father, Son and Spirit is an Eternal sovereignty, in and with Himself; And upon a supposition of a Creation, He cannot but be All in All in it, in one Absolute, Essential, Unchangeable Sense, and King over it; And thus He is the only Happy, and Blessed Potentate, who only hath Immortality, and dwells in the Light, to which none can approach; Whom no Man hath seen, nor can see; He is the King, Immortal, Invisible, the only wise God. 
1 Tim. 6.15.  And in this supreme Sense, All Creatures are Reputed nothing, and less then nothing, and Vanity; and All Princes, and Kingdoms, and even angelic Beings, and Powers are Nothing, and less then nothing; All can add nothing to Him, nor can they take any thing from Him by their Being, or by their not Being; So he must be All in All.  
3. When we therefore speak of God not All in All, or of the Kingdom delivered up, or the Kingdom not yet Delivered up; All such Expressions are to be understood in a Sense economical, the economy of Things, as Scripture often speaks in that Language; or the Dispensation; that is; the Free Dispensation, or ordination of God in a Variety of Representations, 
F●● 〈…〉  manifesting His Many-Folded Wisdom, and opening the unsearchable Riches of it, which else would be Eternally summed up in Himself; And otherwise, that Absolute Essential Sense of God All in All can never be Removed, nor any way changed. So that whatever there is of Created Beings, either of Angels, or Men, or of the Creatures below them, and All the Government of God in Relation to them, yea, even their Eternal State, if we come to the strictest consideration thereof, and to a close compare with the absolute Perfections, and Glorys of the Divine Being in the Father, the Son, the Spirit, are but economy, 
Ephes. 1.11.  or Free Dispensation of God, Who worketh All Things after the Counsel of his own will: So that in sum, to understand God All in All, and the Kingdom of God All in All in Highest Sense, is to understand it in a purest Independency on any Creature; God is All in All, and the only Potentate, the King Immortal, Invisible, of Himself, by Himself, within Himself, and to Himself, and hath not the least Dependence on any Created being to be so; For though we are ready to think, there cannot be All in All without some other, viz. Created Beings; So there cannot be a Potentate, or King without Subjects; Yet in the Incomprehensibleness of the Divine Being, and Perfection this is so; Eternal Royalty is His without any Creature to Rule over; The Infinity of All in All, can be, and is, within Himself, without any Creature; The Eternal Father, Son, Spirit, are all this, of, by and to themselves, to whom be Glory for ever.  
So then we are come to this, as the proper Subject of Discourse, or State of the Question; What economy or Dispensation is freely chosen by God, as that which comes nearest, and closest to God All in All, to the Absolute Essential State of God All in All, and to the Kingdom Delivered up to God, even the Father, That He with his Son, and Spirit, who are Himself, may be All in All: And so Inclusively to consider what economies, or Dispensations of God have been, and are in the World, that take most off from God being All in All; and so to set out that Highest economy before the Kingdom delivered up, viz. the Kingdom of our Lord Jesus Christ, which will fully prepare by what it shall have effected, and by the delivery up of itself, for the Kingdom of God All in All. All which I shall present in the following Propositions.  
Propos. 1. Even Creation itself is a Condescension from the supreme height of God( All in All to Himself) for the Manifestation, and Communication of Himself to, and in Intellectual Creatures, and in the whole Universe of Beings; Which for his Pleasure are and were Created; And yet it is an Humbling of Himself to behold, 
Rev. 4.11  and to give Regard to any thing out of Himself, As All Created Beings are, whether in Heaven, 
Ps. 113.6.  much more on Earth, and below Heaven; and to take Care of Them, and to have Pleasure in Them; And indeed such Creation, such Communication of Himself cannot be conceived aright of, but in Gods Foresight of the Union of the Created human Nature to the Eternal Word, 
Colos. 1.16.  By whom and for whom All things were made, and is therein in the Eye and Design of the Father, The First Born of the whole Creation; For He Created All Things in Jesus Christ. 
Eph. 3.9.   
2. Though God was pleased to Create, yet He might so have Created, that the Eyes of All Intellectual Creatures should have been upon Himself Alone, and the sole dependence of the lower Creation been Alone on Himself, not One in another only, but Immediately on Himself, upon ●he Immediate ordinations of his Hand without the Intervening Cultivation of such a Hand, as Adams in Paradise; This therefore is a Further Concession God was pleased to make, from Being All in All; That one Creature should be managed by another.  
3. Creation and the Government of the world might have been so Constituted; That the whole, and sole Domination should have been pure, and perfect Th●ocracy, Or Divine Magistracy: But the several Kinds and Degrees of Government, that have been among Men, 
Colos. 1.  we are generally sensible of; And Scripture gives strong Intimations of Governments among Angels, 
Ephes. 6.  both Good, and Bad; when it speaks of Thrones, Dominions, Principalities, Powers in Heavenlyes; and of Principalities, Powers, who are Spiritual Wickednesses in High places, viz. In the Ayery Regions; And These of both Kinds have in a kind of Subjection the world that now is: But here on Earth, How many Princes of Great Names, and swelling Titles, and vast Empires, and Kingdoms, besides that Peculiar Immediate Government of God over Israel, till He settled a Kingdom among them, and in the House of David, by a most Particular Covenant! But to show how Difficult the consistency of Earthly Kingdoms with the Divine was, He first divided the Kingdom of Israel, and then put a full End to it, and settled in judgement four successive Monarchies in the World, Till the very End of any time, but of a New Era, Or Account, which I hope is now beginning, But now, It is most evident; All these have, though much through the Degeneracy of human Nature, Yet they have to us Eclipsed the Divine Glory, sovereignty, and Dom●nion; That, as is further to be shown; The putting down All Rule, and Authority is most necessary to prepare for the Kingdom of God, All in All.  
4. It is much more yet; That God is pleased▪ to Veil His being All in All, and His Kingdom, as so: That He for the Manifestation of his own Glory at the last, hath permitted Sin, satan, and Death, as under the Power of satan, to have a Counter-Kingdom to his own in the World; And, as the God and Prince of this World, He so Influences and steers the Princes of this World, that they are Enemies to, and Persecutors of the People, and Kingdom of God, and have been so Generally violent to drive the Knowledge, and Sense of Him, as much, as they can out of the World: So that the World by Wisdom knows not God, and Men are without God in the World; God is not in All their Thoughts, Hereupon through the just Indignation of God, Sin, and Misery, and Death spread Themselves over All; Which is so contrary to the Kingdom of God, All in All, That the Apostle assures, The last Enemy, that shall be subdued is Death( As is after to be shown) and both Death, and He that hath the Power of Death, that is, The Devil and the Dead are Cast into the Lake.  
5. The Kingdom of our Lord Jesus Christ, although it is to the Glory of God the Father, although the Throne of God be in it, although He is Excepted, who p●ts All Things under the Feet of Christ in that Kingdom; He is Excepted; That is, His Kingdom hath the Supremacy of Glory: And though one Great End of it is, to prepare for the Kingdom of God, All in All, yet because, It is the Kingdom of the Son of Man, of the human Nature of the Eternal Son of God, viz. Of the Man Christ Jesus; Therefore it must be delivered up and the Son of Man must be Subject, that God may be All in All: For this Manifestation of the Divine Glory of the Father, although, It is so Glorious a one, yet is a Descent from the Glory of God All in All; Because, It is the Glorious Kingdom of the Son of God, as Son of Man, and not so peculiarly, and properly, as Son of God.  
And this, though it be a Kingdom in all the Essentials of it, the very same with the Kingdom of God, because the Throne of God, even as of the Lamb is in it; Because, It is to the Glory of God the Father; Because It is all Holiness, and Purity, nothing can Enter in it, that Desiles; and because, It is an Everlasting Kingdom that cannot Come to an End, but can only be delivered up; Yet because, It is not the Kingdom of God, even of the Father; Because, It is on purpose for the Glory of the Lord Jesus, as Son of Man, and the Son is not yet Subject; and because, It must in doing All, It is to do, be resigned up, Therefore the Kingdom of God All in All cannot be, till This Kingdom be delivered up.  
Having thus far shown, In what Senses, the Kingdom, even of the Father, is not yet All in All, I come now to show; That in the opposite Senses, when the Son delivers up the Kingdom, and is Subject; God shall be All in All; And herein I would not speak with too great confidence, but with a Humble, and Lowly Apprehension of my own Weakness, ready to Darken Counsel by words without Knowledge; But yet with a Holy preparedness to bring out of the Treasury of the Word of God, things New and Old. For nothing tends more to Corruption, and Apostasy, then a stagnation of knowledge, and not Going on to Perfection in the Doctrine of Christ, as the Apostle Witnesses, Heb. C. 5. and C. 6.  
1. The whole Glory of Creation in All, that hath been Created, or might have been, or might be Created, shall be All seen in the Eternally Wise, and All-Potent Being of God, in the Majesty of the Father: And therefore I look upon it, as most Agreeable to Scripture, That the Frame of Heaven and Earth, except onely, That Heaven, That shall be the Habitation of the glorified Body of our Lord Jesus Christ, and of All His Saints in glorified Bodys with Him, and the Mansion of Angels, and which the Divine Glory will by itself Illustrate; shall Fly away, and their Place be no more Found. According to Rev. 20. Which by a close compare of the Visions of the 20 and 21 Chap. Appears to be the Flying away of the New Heavens, and New Earth; For it was after the Thousand Years.  
And indeed, seeing Intellectual Eyes shall see, and behold them All in God; and that there can be no looking off from God to Them, and they themselves cannot look one upon another, Therefore there can be no Account of their Continuation in their Created State, but even those New ones shall so Fly away.  
2. The Glorys and Beautys of Divine Providence, shall be seen in Him, who is the Eternal Spring, and Fountain, as wholly in, and from Himself without any Created Intermixtures, in the Perfection of All, of Him, through Him, to Him for Ever;( which had been in the State of Creation) with All the possible Variegations of Events, and the Interweaves of All possibilities of them this way, or that way; Far above and ●●●re clear, then they can be beholded in Creation, and Providence, as so obscured by Created Intermixtures.  
From hence it appears, There shall be no New Acts of Creation, or Administrations of Providence, For besides; All that hath been, or can be, shall be seen in God; If they should be, they must, and ought to be beholded and considered, and God seen in them, For it is a Great Evil not to Behold the Works of the Lord, and the Operations of His Hands; not to search and to take Pleasure in them; But this is not suited to the State of God All in All, in which the Eyes of Angels, and Saints are for ever Inseparably united to the Divine Glory, and Perfection. And even the Glory of Angels, and Saints shall not be so much beholded by Themselves in one Another, as by beholding in that infinite Mirror, All the Glorys Reflected from it on those Angels, and Saints, and enjoyed effectively in Themselves with unspeakable fullness of Joy for Ever: This is most agreeing with God All in All.  
3. The whole State of Authority, Rule and Dominion, whether of Angels or Men, shall be taken away, first by the Kingdom of the Lord Jesus Christ; and so delivered up with it to God the Father, and He with the Eternal Son, and Spirit, be the only King Eternal, Immortal, the only Wise God: All the Ends of Order, and Government being Paramount in Himself, and by Himself taken care for; and the Crown, and Glory, the Honour, the Riches, and Strength, the Wisdom, Power, and Authority, for ever Encircling, and Sitting fast upon Himself to Eternity, 1 Tim. 1.17. Chap. 6.15.  
4. The Condemnation, ruin, and Misery of Lost Angels, and Men, with All the Impurity of Sin, and Death; and their Dark, and Horrid Appearances and Wrath without mixture, shall be Removed at the utmost distance from God, and his Kingdom into the Lake, that Burneth with Fire, and Brimstone, where the Devil, and his Angels, and Wicked Men are; and can offer no Resistance, nor Disturbance, nor so much, as Annoyance, or offence to the Divine Glory, nor to the Blessedness of those with Him; and are only beholded in the Purity, holiness, and in the Triumphs of the Justice of God to All Eternity, Rev. 20. ult. So that Salvation and Blessing Rise up to Him for Ever.  
5. The Redemption of the Lord Jesus Christ, and the Kingdom of Redemption shall be Eternally drawn up into the Divine Person of the Word, and Son of the Father united to, or in Union with the human Nature, or the Man Christ Jesus; Through which the Divine Nature, Else Invisible, Communicates itself to Angels, according to their being made by, and for the Mediator, and Consisting in Him, Col. 1. And to Saints; and through which, the Union with the Father is Held Inviolable to Eternity; as our Lord Expresses, John 17. v. 21.23. That they ●ll may be one, As Thou Father, art in Me, and I in Thee; That they also may be made one in us, that the World may believe, that thou hast sent me; And the Glory, that Thou hast given Me, I have given Them, that they may be one, as we Are; I in Them, and Thou in Me, that they may be made perfect in one, that the World may know, that thou hast sent me and hast Loved Them, as thou hast Loved Me, and I have declared to them thy Name, and will declare it, that the Love, wherewith Thou hast Loved Me, may be in Them, and I in Them; Now, All this shall be first( as is after to be shown) made Gloriously Apparent in the human Nature of Christ in the Kingdom of Redemption, and then drawn up into the Divine Nature of the Son of God, and for ever perfected in the Kingdom of the Father, that thus in the Eternal Son the Father may be All in All; And that Glory seen, and that Love, wherewith the Eternal Son was Loved by the Father, before the Foundation of the World, v. 22.  
I have now dispatched the First Point, I Aim at in this Discourse, Viz. That the ultimate Result of the whole State of Creation, and of Redemption is into the Kingdom of God All in All. I come now to the Second, Viz.  
Point 2. The Absolute Eternal Glory of the human Nature of Christ, and of his Saints, yea, and of Angels, is in the Kingdom of God All in All.  
Herein there are these two things I would make out.  
1. That even the Supreme Glory of Christ in his human Nature, and therefore undeniably of Saints, and Angels must be in the Kingdom of God, All in All.  
2. That All, that ever Hath been, shall Be, or can Be, is found in God All in All; So that nothing can be wanted besides Him.  
1. It is most evident, All the happiness of Angels, Saints, and of Christ Himself, even in All Things of those Oeconomys, that have Been, and wherein God hath not been in that Highest, and Supreme Sense All in All, hath been in the nearest Approach to God All in All; To have made it Their Meat, and Drink to do his Will; To do always the Things pleasing in his Sight; Not to be Alone, but to have the Father still with Them, as our Lord Jesus speaks of Himself; and in every Dispensation of Creation, Providence, and of Redemption itself, to sinned Him, Above, Over, In, and Through All, is the Highest and Purest Enjoyment; and therefore it must needs be so, when He is, and shall be All in All to Eternity! And indeed, The End of All Dispensation hath been to Manifest the Divine Being to us, and to led us to Him by nearest steps; and the nearest of All, Redemption, and the Kingdom of Redemption is; and on that very Account, Because God All in All is most beholded and enjoyed in it.  
It is the Glory of the Lord Jesus Christ in His human Nature, to be in the nearest, and closest Enjoyment of God All in All, that is; When it is most swallowed up in the Divine Union, and Communion; on Account of which our Lord preys with Relation to His human Nature, to be glorified with the Father Himself, with Him All in All, with the Glory, He had with H●m before the Foundation of the World, That is with the nearest Approach to it, and then with the Fullness of it; For as the Lowest of the Humiliation of Christ in the human Nature was, when The Eternal Word Left It most to itself; When the Man Christ Jesus cried out, My God, My God, why hast Thou forsaken Me; So the Highest Exaltation of it is, when the Divine Person doth most draw up the human Nature into itself; It shall therefore be more Glorious, when the Father with whom the Eternal Word is one, is All in All, then when the Son of Man comes and is in his Kingdom; For though that be of, and to the Glory of the Father, yet because the Father is not All in All, Christ is not so Glorious then, as in that Kingdom delivered up, and God All in All.  
If then Christ be not in his Highest Glory, Saints cannot be in Theirs, but in that Kingdom of the Father; For their Glory is but the reflection of, and depends upon the Glory of Christ; as hath been said; The Glory Thou gavest Me, I have given Them, &c.  
2. All that ever hath been, shall be, or can be, is found in God; So that whatever hath been in All the whole Occonomy in Time, and the several and various Dispensations, shall be seen in this Infinite Mirror, with all the Glorious Attributes, and Perfections of holiness, Wisdom, Justice, Power, clearly shining out in Them, which are Essential to the Divine Being; Even Creation, Providence, Redemption, the Kingdom of Redemption itself, shall be for ever seen, and understood in the for ever Blessed Spring, and Fountain of All.  
Now from these Grounds, I would show, how Infinitely above All height and Depth, Breadth and Length, The Divine Being Alone is sufficient to be All in All to Eternity, to All the Blessed Saints and Angels, and Christ the Head of All.  
1. All the Perfections, that the Mind, and Understanding either of Angels, or of Men can, or ever shall be able possibly to have, but Any Apprehension, or the least Idea of, are All in the Divine Being; even All the Excellency of Jesus Christ the Mediator, and much more in the human Nature of our Lord Jesus, shall be found in the Admirable Excellency, the Supreme and Adorable Excellency of the Divine Being itself; This is that Great Truth, which our Lord Intended,( I am fully assured; and not to signify, That He Himself was not One with the Father) John 17.3. This is Life Eternal to know Thee, the only true God and Jesus Christ whom Thou hast sent. It is a secondary Thing to know Christ, whom He hath sent; Though in our State it is, as Christ saith, in another Case, Like to the First; we must have a Fundamental Knowledge of the One God, before we can know the One Mediator; For a Mediator is not a Mediator of One; but God is One, He is that Supreme One, with whom the Mediator is One; but as we are in a State of distance from God, God in the Mediator brings us to Himself; Therefore the Mediator Alone can bring us to that Supreme One; and our First true saving Knowledge of Him is By, Through, and in the Mediator; Till we come into this Kingdom of God All in All, of which I am now speaking, and even then our Union to God, and Communion with God, with God All in All is Through Him.  
This then is that Transcendent Excellency of the Divine Being, That All Perfections are His; You know, All Scripture is Full of the Expressions of the Perfections of God, the Holy, the only Holy; The Wise, the only w se; the Potentate, the only Blessed Potentate; The True, the Good, the Gracious; Great is the Lord, and Greatly to be Praised, and His Greatness is unsearchable: One Generation shall declare it to Another. It is a Subject worthy of All Ages, and of the Highest All Ages can attain to; And none can reach so to it, no not in the very Kingdom of the Son of Man, though it be the Highest Preparation to it, can so reach to it, But that it must be Delivered up into this Kingdom of God All in All.  
Now there is nothing gives so refreshing a Rain, or due in this present Time, as the Discourse of God; When Moses was Publishing this Name of Jehovah, 
Deut. 32.1, &c.  He thus breaks out; Hear Oh ye Heavens, and I will speak, Give Ear to the Words of my Mouth, My Doctrine shall drop, as the Rain, distil as the due, as the small Rain on the Tender Herb, and as the Showers upon the Grass; Because I will Publish the Name of the Lord: Ascribe ye Greatness to our God; As for God, his Work is perfect; for All His Ways are judgement. A God without Iniquity, Just and Right is He: Indeed we cannot, you know, Look into Scripture, but we find the Glory of the Divine Being every where Filling it; It is the very Spirit and Power of Scripture: and there is nothing gives that Refreshing Rain, as the Discourses of our God: If it be then so sweet, when we see but a Little of God, but a part of his ways, and but the Back-parts of Him; Oh, how will the Fullest Manifestation of Him, our Finite Beings are capable on, overflow us with Happiness and Blessedness!  
What can be necessary to our Happiness, or most supper abundant to it, but ●●mself In All? Seeing He is All, in●●ll, w● ever Enjoy, All in Nature All in Grace, All in Cr●●tion and Providen e, All in Redemption are but Effulgencies from Himself; Himself is All in the Fountain, the Spring, the ●un itself; ●erfection of Infinite Delight and Satisfa●tion are in Him; whatever hath therefore been Enj●y'd in Any, in All, in the most Excellent of Creatures, yea, in the Created human Nature of Christ, shall be more Highly, more Perfectly, and Fully enjoyed in God All in All; All economies shall be drawn up into the Kingdom Essentially Divine, That from Eternity to Eternity is the same; And nothing of economy shall Remain, but what is Indispensably necessary in Created Beings enjoying the Infinite Increated Being, which cannot be without somewhat of Dispensation.  
2. I come to a Second Thing, showing, How much the Happiness of all Created Beings is in the Kingdom of God All in All, Enjoyed, and Full of the most Gracious Communications from God to Them in it; And It is this; That God is Eternally the Same in All His Perfections; Indeed He is so the Same from Eternity to Eternity; that He says, I Am, what I Am; I will Be, what I will Be; and Absolutely, I am. God can never will to be Any Thing, but what He is; nor can Any excusable Being make Any Impression upon Him to change Him, from what He is. But what is now especially to be considered, is, That though it is most Adorably True, That God is thus, I am, from Eternity to Eternity in Himself, yet the Kingdom of God, All in All is, That economy,( if in Regard of the Absolute Perfection of it, and the Unchangeableness of it, It may be called an economy) wherein God is pleased to Communicate Himself in Regard of the Manifestations of Himself to Created Beings, according to that his Name, I Am; or the Unchangeable, Eternal One, That Lofty One, who inhabits Eternity, without Any Variation, or Shadow of Turning; All the Variations of economy, or Dispensation, being perfectly past; Thus then, whatever is the Glory, Happiness, Blessedness of Absolute Eternity, Ever One, and the Same, That is It, which Saints enjoy in the Kingdom of God, All in All, Perfection of Glory, and Blessedness, in the Enjoyment of Infinite Perfections, and Glories, and Eternally One, and the Same. He is neither Greater, nor Better, nor Wiser, nor more Gracious, nor Good, nor Less; Not only in Himself; for so He is not Greater or Less from Eternity to Eternity; But He is not More or Less, Greater or Lesser, in the Manifestation of Himself for ever. This seems to be Represented to us, Rev. 5. Last, when There had been Peculiar acknowledgements of the Divine Being, upon the Throne; and when cheer had been Peculiar acknowledgements of the Lord Jesus Christ, The Lamb, It is said; The Four and Twenty Elders fell down, and Worshipped Him, who Liveth for Ever, and Ever; After There had been the Distinct acknowledgement of the Father, who Put All Things under the Feet of Christ in his Kingdom, as Son of Man, and therefore the Father was excepted from All Things put under Him; and after There had been the Peculiar acknowledgement of the Lamb, Then there was the acknowledgement of the Kingdom of God, All in All, signified in the Final Falling Down of the Twenty Four Elders, in Worshipping Him, who Liveth for Ever, and Ever.  
3. The Third Thing I desire should be considered, That we may more fully understand the Blessedness of Saints in the Enjoyment of God in his Kingdom, All in All, is; That though the Divine Being is the only Enjoyment, and no economical Dispensatory Manifestation of Himself, that may look like a Variety, or Newness, yet there can be no Satiety, or wholesomeness in the Enjoyment of the One Being; Because God is an Infinite Being, There is an Infinity of Glory, and Perfection, and we Finite Beings cannot Take in All at once, nor can we be Eternal, as He is, Comprehending All Duration in One Single▪ Point, as He does in the Supreme Sense of Eternity. There are therefore as to us, Eternally New, and Fresh Glories, Breaking out from the Divine Being, into the whole State of Spirits, Angels, and Saints, waiting upon Him; There must therefore of necessity be an Eternity of Newness, and Freshness of Enjoyment to us: But beyond this, Infinity hath in itself an Indefailableness, Freshness, Beauty, Enjoyment in its own Essential Nature; The Infinite Father, the Infinite Son, the Infinite Spirit, are to Themselves, In and With Themselves, Infinitely New, and Fresh Happiness, and Blessedness, How much more is This Apprehensible in relation to Finite Spirits! To whom the Fountain of Life is a fullness, and a Fountain of Life, of Joy, of Pleasures; And because to Finites, It is a River of Life, of Joy, and Pleasures, Importing a Succession; The same, and yet always New; And therefore Pleasures, which Imply a Newness, and a Freshness; And in this Kingdom of God All in All, These Glories of the Divine Being are thus All in All, and yet Eternally New; because we in a Mystery of Blessedness have All so far, as Finite Beings can take in All, and yet Eternally New, Because we cannot take in All; There can be no growing Old( as I may say with Reverence) upon our Hands; For what Groweth Old, Decayeth, and Vanisheth away. But Psal. 16.11. Thou wilt show me the Path of Life, in thy Presence is Fullness of Joy, at thy Right Hand There are Pleasures for Evermore.  
I come now to the Third Point of this Discourse; To show, That the Kingdom of Christ is That Holy, Wise, Gracious economy, or Dispensation in the fullness of Time, or of All Times, which is of All most Preparatory for the Kingdom of God, All in All, and on which delivered up, the Kingdom of the Father, God All in All succeeds; and without which, so preparing, and delivered up, This Kingdom of God All in All cannot succeed, according to that Scheme and Frame of God hath set; as shall, by the Assistance of God, be made out from this Context, and summarily Represented in these ●ollowing Heads.  
1. The Wise, and Holy Ordination of God in a recompense of Justice, and Righteousness to Jesus Christ in his human Nature requires, if humbled; Who humbled Himself, and Became Obedient unto Death, even to the Death of the across; 
Phil. 2.8, 9, 10.  wherefore God hath Highly Exalted Him, and Given Him a Name above every Name; That in the Name of Jesus every Knee should Bow, Both of Things in Heaven, and Things in Earth, and Things under the Earth; and every Tongue should confess, That Jesus Christ is Lord, to the Glory of God the Father; He had that Promise from the Father on the Day of his Resurrection; Ask of me, and I will give Thee the Heathen for thy Inheritance, 
Psal. 2.8.  and the uttermost Ends of the Earth for thy Possession, 
Acts 13.33.  but with this Provision; That Christ should sit at the Right Hand of God, Till His Enemies are made His Footstool. Now we see Him thus crowned with Glory, and Honour; But we see not All Things yet put under Him; 
Psa. 110.1.  While He Sits, His Enemies are not put under Him; When He Sits no longer, but comes, then They shall be put under Him; Till then, He Expects, and His Expectation began at His Sitting Down, and from Thenceforth, 
{αβγδ}  or for the Residue from His Sitting Down, He Expects until his Kingdom. Before therefore this Kingdom be Given to the Great Son of Man, The Kingdom of God All in All cannot be; Because that Kingdom must be delivered up, and the Son subject, which cannot consist with his Kingdom; For the Son Reigning, and not Subject are here opposed to the Kingdom delivered up, and the Son Subject, and God All in All; so that the One cannot be, while the Other is; And therefore, seeing the Son must Have a Kingdom, and He cannot Have it, when the Kingdom of ●od is All in All, He must necessary Have it before. It is therefore said, Then cometh the End; That is, The End of All Time in the Fullest, and most Absolute Sense, when It shall Give Place to the Purest, and most Absolute Eternity; But the Kingdom of Christ being the Kingdom of the Thousand Years, the Fullness and Perfection of Time as Appears by Scriptures Usage of Them. Ps. 90.4. 2 Pet. 3.8. and Rev. 20. The End Cannot be, till That Kingdom Have been, and so is most Immediately Preparatory in that very Regard to the Kingdom of God All in All; Because It is the very Last of Time, and of the economies of it; so that when It is Delivered up, All Time for Ever ends.  
2. The Greatness of the economy of that Kingdom, as Drawing up into itself, and Giving in Perfection All the economies, that Have Ever been before it, show; It must be the Glorious one; The economy of the Blessed Angels, The Fallen, that Left Their First Estate; The economy of the Pure, and Perfect Creation in Adam's Unsinning, and Unfallen Estate, The economy of the Fallen Creation, and the Government of it in the Various Kingdoms, Monarchies, and Empires, that have Been in the World; the Grand economy of Redemption, and of the Various Administrations of it in the Old, and New-Testament; and since the Resurrection of Christ, under the Pagan Persecution, and its Endeavours to have devoured the Manly Birth, Christ and his Kingdom, The Undermine of Antichristianism, or Counterfeit of Christ's Kingdom by it, and the Persecution of the True Servants of Christ, and the judgement upon it: The Innumerable Company of Angels Worshipping Christ, and in Glory with Him; The Glory of Christ, and of His Saints in His Kingdom, in the human Nature; and then the New Creation, the New Heavens, the New Earth; The New Jerusalem; The Contemptible and Cursed Estate of the Devil, and his Angels; of the Enemies, Tyrants, and Persecutors of Christ, and His Kingdom, and All the Wicked in General. All These shall be set in a Full, and a Clear Light; That God having been understood in His Supreme Holiness, Wisdom, and Goodness, in and by Them, and in the Perfect Comprehension of Them, Saints may have nothing to do, but to Behold, and Contemplate the Divine Being itself, and see All, they do see, in it Alone. But It is most Agreeable to the Divine Prudence, that All These should have been First Known, and Seen, by Saints, in a human Manner, in the Glorious Kingdom of the Son of Man.  
3. The Putting down All Authority, and Power makes most necessary the Kingdom of Christ, in the Nature of the Thing; That It should be done, is Absolutely necessary to the Kingdom of God All in All; If then the Kingdom of Christ be to do it, It must be before it; Now that Christ is by his Kingdom to do It, Appears, in that It is said, Christ delivers up the Kingdom to God, even the Father, when he shall have put down All Rule, Authority, Power; That Variety of Words is used to show the utter Remove, and even Extirpation of All Power whatever, but the Divine; Now this is most Agreeable to the Divine Wisdom, and Glory, that It should be done by the Kingdom of the Son of God in human Nature, the Son of Man; 
Rev. 19.12. v. 16.  that It might be First to the Glory, and Absoluteness of Christs own Kingdom, which can endure no other, because he hath Many Crowns, he is King of Kings, and Lord of Lords, to the height of Supremacy; There can be no Other, so much as in Appearance: And when now the Kingdom of Christ is so Absolutely Supreme, It is the highest Glory that can be Given to the Father, that the Son should thus Deliver up the Kingdom to Him, All in All; And It is the highest Act of Obedience, even parallel to that of his Humiliation, and Death, and worthy to be the Crowning Act of All Obedience.  
5. The Kingdom of Christ must Prepare for the Kingdom of God All in All, because Death, as hath been shown, as most contrary to the Kingdom of God, All in All, must be removed; and No One, but the Redeemer, can do this, according to the Holiness, and Justice of God sat●sfied by him and according to the Glory due to him, and his Redemption; Nor should It be done any Other way, but by his Kingdom, and Glorious Potentacy, as a Kingdom of Redemption; And therefore the Bo●nds of his Kingdom, both as in its Beginning, and Period, are Illustrated by the Conquest over, and Subduing Death; In the Beginning of It, is the Resurrection of the Saints, 
Zech. 14.5.  whom he Brings with him, as the Armies of Heaven; The Lord our God comes, and all his Saints with him: and They come on white Horses, in linen white, and clean, 
Rev. 19.14. 1 Cor. 15.51. 1 Thess. 4. Rev. 20.6. Rev. 22.2.  the Emblem of Bodies of Glory, in a most Resplendent Triumph over Death; and the Living Saints are Changed, Partakers of the First Resurrection, who as Guarded with Life, cannot die: For the Leaves of the three of Life are for their healing, so that they cannot die; Now how Great is This Conquest over Death in Both the Instances of it, in the Saints of the First Resurrection, taken as a Prey out of the Jaws of Death, and the Grave, as the Belly of Hell! In the Living Saints changed, on whom Death thought, as we may say, to have its usual Ravage; Standing, as it were, in its Eye, under a seeming Possibility of dying for a Thousand Years, and yet It can never touch Them; Adam's first State was a ●osse non Mori, 
Or He must die  or a Possibility not to die, but a Possibility also to die; on which Death so prevailed, that he fell under a Non Posse non Mori, as the general Law; But These in a Possibility to die, as not Actually in the Full State of the First Resurrection, yet as Partakers of it, cannot Eventually die, nor shall the Second Death have Power over Them, nor any Death touch Them; but They are at the Last Caught up to the Highest Life, and therein delivered up with the Kingdom to the Father, to be with him, and the Lord Jesus for ever, 1 Thess. 4. last.  
In the mean time, satan, who had the Power of Death, is chained down in his Abyss, sealed, and imprisoned and All his Dead Feue●'d in the Four Corners of the Earth; And when Let loose for a short space, are Immediately Cast with Death itself into the Lake, 
Rev. 20. last.  that Burns with Fire and Brimstone, the Second Death; and are there at the greatest Distance from God All in All. And thus as the Apostle says, The Last Enemy Subdued is Death, just before the Kingdom delivered up to God, and the Father, as in this Context.  
5. The Kingdom of Christ must prepare for the Kingdom of God, and the Father, by preparing the Saints, both of the First Resurrection, and the Living Saints Changed for the Enjoyment of God All in All, First as Spirits; Then as Spirits in Bodies; having been in the highest Enjoyments of God, that in a State, wherein God is not in highest Sense, All in All Created Beings are Capable of; and therefore of highest Preparation for that State; They are therefore repeatedly said to be made King●, 
Rev. 1.6. c. 5.10.  and Priests unto God and the Father; and unto ●●r G●d; and They are Priests of God, and of Christ, 
c. 20.6.  and Reign with him a Thousand Years.  
I would only add with Relation to this Kingdom of the Son of Man, that, Before it shall come ●nto the Glory of the Thousand Years; There shall be a Preparatory Opening of the Kingdom of Christ in the present State of the World; 
Rev. 10.7.  For when the Seventh Trumpet shall be●in to sound, The Mystery of God shall be finished, as he ●a●●●ken in Gospel by his Servants the Prophets; 〈◇〉 the very Account of the Sevenths Angels Sounding is ●●is, 
c. 11.15.  The Kingdoms of this World are become the Kingdoms of the Lord, and of his Christ; But this being not Properly of the present Discourse, I proceed no further in it; but sum up All in these Following Inferences, by way of Application.  
Infer. 1. We have before us the great Object of Contemplation, and continual humble Approach unto, tho' in our Present State, at so great Distances, the Fountain, from whence All that we See, or Know by Sense; or that our Minds can expatiate upon by Intellect, hath sprung, and into which All shall Re●und hemselves, as into their Infinite Fountain, and Ocean, and to Eternity; All that hath been done by Him, in Creation, Providence, and even in Redemption, shall be seen in Him; and all the Satisfaction and Enjoyment, that the Intellectual Creation have had in themselves, in one another, or in the whole Creation of God, or in the Government of it, shall be seen, and enjoyed in him All in All; and in an Infinity in him beyond all that hat, or can be done; and of Happiness in himself beyond All, that hath, or can be enjoyed by Finite Beings And therefore Himself All in All, by Himself al●ne Gives All Holy Angels, and Saints an Eternity of Unexpressible, Inconceivable Happiness, Fuliness of Joy, Pleasures for ●vermore.  
Oh therefore that we could, even now, while we are here▪ continually meditate, and seek with our Hearts, and pursue with all our Might the Enjoyment of Him; And that His Right Hand would Graciously uphold us, in Following hard after him; And that we could argue with ourselves, what is the World, or the Things of it of Value, but as we find Him in them, and as they serve to support us by his Blessing, the Words that proceed out of his Mouth, in our Communion with him, in our present State▪ and while we are here! For if this Enjoyment be an whole Eternity of Happiness, what can we enjoy without it now? Even to this doth Redemption led; It is every where set before us in Scripture, 
John 14.6. 1 Pet. 3.18. Ephes. 2.18.  We come to the Father 014 by Christ, He suffered to bring us to God, We have through him Access to the Father by one Spirit. Oh therefore, how should our Thoughts be upon the Divine Being itself!  
Infer. 2. This makes known to us the Unsearchable Riches of Christ, and his Redemption, who alone h●th Redeemed us to God, and brings us by the several Steps of Redemption to God All in All; And beyond All, The Eternal Son of God in our Nature is both the Band of our Eternal Union with the Father, The Father in him, He in us; And He is the Conveyance of the Infinite Happiness, and Enjoyment of God All in All to us, as hath been made out.  
Infer. 3. The Kingdom of God All in All shows us the Unspeakable Misery of Lost Angels, and Men, removed into a Lake of Greatest Distance from God, and the Kingdom of God All in All; and know nothing of it, but in the Wrath, and Condemnation, that falls upon them, streaming out from his Holy Presence in Anger, 
2 Thess. 1.9.  and Displeasure, and the Glory of his Power, of which we may justly, even tremble to speak, or think of, and immediately Fly for Refuge to the Redeemer, The Deliverer f●●m the Wrath to come, and ever to come. 
1 Thess. 1. ult. Heb. 12. ult.  For oh how dreadful is it to think of God All in All, and He to us a Consuming Fire.  
Infer. 4. This is the Great Assurance of the Truth of Christianity, and may satisfy all sincerely tender Spirits, on such Scruples, as Socintan, or Arrian Principles 〈◇〉 concerning the Glory of the Father One God. Seeing 〈◇〉 Gospel so constantly affirms the Glory of the Onely True, God in the Majesty of the ●ather; 
John 17.3.  And as the Final Eternal Glory, and Happiness, The Kingdom of God, even the Father, All in All, to be our Absolute Eternal Life.  
Infer. 5. The Kingdom of God All in All, and the Delivery of it up is one Great Argument of the Distinct Kingdom of the Medi●●or; ●his is the Order in this Context, Christ does not Re●gn, till the Resurrection; Christ the First Fruits, af●erwa●ds they who are Christ's at his Coming, at his ●ppearing, 
2 Tim. 4.1.  and at his Kingdom together. Then it is immediately said, He Reigns, till he hath put all Enemies under his ●eet; And the last Enemy to be subdued is Death; And then the Kingdom is delivered up. Now from the Fi●st Resurre●tion to the Casting satan and the Dead into the ●ake, The Spirit of God hath Repeated, and Emphasiz'd This Thousand Years Kingdom.  
Inf●r 6. How Earnest should we be for the First Opening the kingdom of Christ, in Preparation for its Full Glory, for the First Soundings of the Angel of the Seventh Trumpet; That the Mystery should be Finished; To Believe, and wait for Him, who Cometh Quickly, is the Truly Philadelphian Spirit. Let all such who have it hold it fast by Faith a 〈◇〉 Prayer, that no One may Ravish this their Crown from Them; but that It may Remain for Th●m a Memorial laid up in the Temple of the Lord, 
Rev. 3.11. Zech. 6.14.  and that Themselves may be as Pillars in that Temple, Going out no more.  
FINIS.