ANSWER. Christ executeth the office of a King, in calling out of the
world a people to himself, and giving them officers, laws, and
censures, by which he visibly governs them, in bestowing saving
grace upon his elect, rewarding their obedience, and correcting them
for their sins, preserving and supporting them under all their
temptations and sufferings, restraining and overcoming all their
enemies, and powerfully ordering all things for his own glory, and
their own good; and also in taking vengeance on the rest who know
not God, and obey not the gospel.
A King is a person advanced to the highest dignity; in this sense the
word is used in scripture, and in our common acceptation thereof, as
applied to men; and more particularly it denotes his having dominion
over subjects, and therefore it is a relative term; and the exercise of
this dominion is confined within certain limits: But, as it is applied
to God, it denotes universal dominion, as the Psalmist says, _God is
King of all the earth_, Psal. xlvii. 7. in this respect therefore, it is
properly a divine perfection. That which we are led to consider, in this
answer, is how Christ is more especially styled _a King_, as Mediator.
Divines generally distinguish his kingdom into that which is natural,
and that which is Mediatorial; the former is founded in his deity, and
not received by commission from the Father, in which respect he would
have been the Governor of the world, as the Father is, though man had
not fallen, and there had been no need of a Mediator; the latter is,
what we are more especially to consider, namely, his Mediatorial
kingdom, which the Psalmist intends, when he represents the Father, as
saying, _Yet have I set my King upon my holy hill of Zion_, Psal. ii. 6.
The method in which we shall speak concerning Christ’s Kingly office,
shall be by shewing who are the subjects thereof; the manner of his
governing them; and the various ages in which this government is, or
shall be exercised; together with the different circumstances relating
to the administration of his government therein.
I. Concerning the subjects governed by him. These are either his
_people_ or his _enemies_; the former of these are, indeed, by nature,
enemies to his government, and unwilling to subject themselves to him,
but they are made willing in the day of his power, are pleased with his
government, and made partakers of the advantages thereof; the latter, to
wit, his enemies are forced to bow down before him, as subdued by him,
though not to him; so that, with respect to his people and his enemies,
he exercises his government various ways. Which leads us to consider,
II. The manner in which Christ exercises his Kingly government; and
that,
_First_, With respect to his people. This government is external and
visible, or internal and spiritual; in the latter of which he exerts
divine power, and brings them into a state of grace and salvation. The
Church is eminently the seat of his government, which will be farther
observed under a following answer[191]; and therefore, at present we
shall only consider them as owning his government, by professing their
subjection to him, and thereby separating themselves from the world; and
Christ governs them, as is observed in this answer, by giving them
officers, laws, and censures, and many other privileges, which the
members of the visible church are made partakers of; of which more in
its proper place.
That which we shall principally consider, at present, is Christ’s
exercising his spiritual and powerful government over his elect, in
those things that more immediately concern their salvation. And here we
may observe,
1. Their character and temper, before they are brought, in a saving way,
into Christ’s kingdom. There is no difference between them and the rest
of the world, who are the subjects of Satan’s kingdom; their hearts are
by nature, full of enmity and rebellion against him, and they are
suffered sometimes to run great lengths in opposing his government, and
their lives discover a fixed resolution not to submit to him, whatever
be the consequence thereof: _Other lords_, says the church, _have
dominion over them_, Isa. xxvi. 13. _they serve divers lusts and
pleasures_, Tit. iii. 3. _walk according to the course of this world,
according to the prince of the power of the air, the spirit that now
worketh in the children of disobedience_, Eph. ii. 2. and some of them
have reason to style themselves, as the apostle Paul says he was before
his conversion, 1 Tim. i. 15.
Sometimes, indeed, they meet with some checks and rebukes of conscience,
which, for a while, put them to a stand; and they seem inclinable to
submit to Christ, as being afraid of his vengeance, or their own
consciences suggest the reasonableness thereof; and this issues in some
hasty resolutions, arising from the terror of their own thoughts, or the
prospect of some advantage, which will accrue to them thereby, whereby
their condition may be rendered better than what they, at present,
apprehend it to be; and this extorts from them a degree of compliance
with the gospel-overture, especially if Christ would stoop to those
terms, which corrupt nature is willing to conform itself to; or make
those abatements, that would be consistent with their serving God and
mammon. In this case, they are like the person whom our Saviour
mentions, who being called, replies, _I go, Sir, and went not_, Matt.
xxi. 30. Sometimes they promise that they will submit hereafter, if they
may but be indulged in their course of life for the present, and, like
Felix, would attend to these matters at a more convenient season; or, as
one is represented, desiring our Saviour that he might _first go and
bury his father_, Matt. viii. 21. by which we are not to understand his
performing that debt, which the law of nature obliged him to perform to
a deceased parent, which might have been soon discharged, and been no
hindrance to his following Christ: but he seems to be desirous to be
excused from following him till his father was dead, and all this with a
design to gain time, or to ward off present convictions, his domestic
affairs inclining him not immediately to subject himself to Christ, or
to take up his lot with him, or to forsake all and follow him, though he
was not insensible that this was his duty. This is the temper and
character of persons before they are effectually persuaded to submit to
Christ’s government; and the consequence hereof is oftentimes their not
only losing their convictions, but returning with stronger resolutions
to their former course, and adding greater degrees of rebellion to their
iniquity.
2. There are several methods used, by Christ, to bring sinners into
subjection to him; some of which are principally objectionable, and,
though not in themselves sufficient, yet necessary to answer this end.
Accordingly,
(1.) He gives them to understand that there is an inevitable necessity
of perishing, if they persist in their rebellion against him, as our
Saviour says, _Except ye repent, ye shall all likewise perish_, Luke
xiii. 3. or, as it is said elsewhere, _Who hath hardened himself against
him, and hath prospered?_ Job ix. 4. and that the consequence thereof
will be, that _those his enemies that would not that he should reign
over them, shall be brought forth, and slain before him_, Luke xix. 27.
And this is not only considered in a general way, as what other sinners
are given to expect, but impressed on the conscience, and particularly
applied to himself, whereby he is convinced that his present course is
not only dangerous, but destructive, and fills him with that distress
and concern of soul, which is the beginning of that work of grace, that
shall afterwards be brought to perfection.
(2.) Christ holds forth his golden sceptre, and makes a proclamation to
sinners to return and submit to him, and, at the same time, expresses
his willingness to receive all that by faith, close with the
gospel-overture, and cast themselves at his feet with sincere
repentance: thus he says, _Him that cometh to me, I will in no wise cast
out_, John vi. 37. and, how vile soever they have been, their
unworthiness shall not be a bar to hinder his acceptance of them.
(3.) He also shews them their obligation to obey and submit to him, as
their rightful Lord and Sovereign, who claims divine _worship_ from
them, Psal. xlv. 11. and what unanswerable engagements they are laid
under hereunto, from all that he did and suffered in life and death,
whereby he not only expressed the highest love, but purchased to himself
a peculiar people, who must own him as their King, if they expect to
reap the blessed fruits and effects of his purchase, as a Priest: this
Christ convinces them of. And,
(4.) He represents to them the vast advantages that will attend their
subjection to his government, as they shall not only obtain a full and
free pardon of all their past crimes, and be taken into favour as much
as though they had never forfeited it, but he will confer on them all
those graces that accompany salvation, and advance them to the highest
honour; upon which account they are said to be made _kings and priests
unto God_, Rev. i. 6. yea, he will grant them _to sit with him in his
throne_, Rev. iii. 21. not as sharing any part of his Mediatorial glory,
but as being near to him that sits on the throne, and having all those
tokens of his regard to them that are agreeable to their condition, or
the relation they stand in to him, as subjects. He presents to their
view all the promises of the covenant of grace, which are in his hand,
to accomplish, and gives them ground to expect all the blessings he hath
purchased, assures them that he will admit them to the most delightful
and intimate communion with himself here; that he _will keep them from
falling_, and, in the end, _present them faultless before the presence
of his glory with exceeding joy_, Jude, ver. 14. and as for their past
follies, ingratitude, and rebellion against him, he tells them, that
these shall be passed over, and _not laid to their charge_, Rom. viii.
33. for their confusion and condemnation, how expedient soever it may be
for him to bring them to their remembrance, to humble them, and enhance
their love and gratitude to him, who will, notwithstanding, forgive
them.
(5.) He gives them to understand what duties he expects from them, and
what are the laws that all his subjects are obliged to obey, and
accordingly that he will not give forth any dispensation or allowance to
sin, which is a returning again to folly; neither will he suffer them to
make their own will the rule of their actions, or to live as they list,
nor to give way to carnal security, negligence, or indifference in his
service, but they must be always pressing forwards, running the race he
has set before them with diligence and industry, that they _be not
slothful, but followers of them, who, through faith and patience,
inherit the promises_, Heb. vi. 12. and not only so, _but fervent in
spirit, serving the Lord_, Rom. xii. 11. that they must have a zeal for
his honour, as those that appear to be in good earnest, and prefer his
interest to their own; and that this must be tempered with meekness,
lest, whilst they seem to be espousing his cause, they give ground to
conclude that the indulging their irregular passions is what they
principally design. As for the obedience he demands of them, it must be
universal, with their whole heart, and to the utmost of their power; and
therefore if the duty enjoined be difficult, they must not say, as some
of his followers did, _This is a hard saying, who can hear it?_ John vi.
60. but rather, in this case, depend on his grace for strength to enable
them to perform it; and, as they are to obey his commanding will, so he
tells them they must submit to his providential will, and therein
glorify his sovereignty, and reckon every thing good that he does,
inasmuch as it proceeds from a wise and gracious hand, and is rendered
subservient to answer the best ends, for his glory and their advantage.
Moreover, he tells them, that whatever obedience they may be enabled to
perform, they must ascribe the glory thereof not to themselves, but to
him, as he is the Author and Finisher of faith, and works in them all
those graces that he requires of them. And, when they have thus engaged
in his service, and their faces are turned heaven-ward, he obliges them
never to think of returning to their former state and company, or
subject themselves to the tyranny they are delivered from: as the angel
ordered Lot, when he was escaped out of Sodom, not so much as to look
back, as one that had a hankering mind to what he had left behind him;
or like the Israelites, who longed for the onions and garlic, and the
flesh-pots of Egypt, when they were on their journey towards the good
land, which God had promised them. Thus Christ expects that all his
subjects should not only obey him, but that they should do this with
unfainting perseverance, as _not being of them who draw back unto
perdition, but of them that believe to the saving of the soul_, Heb. x.
39. Thus concerning their present obligations and future advantages,
together with the duties they are engaged to perform; or the laws of
Christ’s kingdom, which he makes known to them, before they are brought
into subjection to him.
And to this we may add, that he not only presents to them the bright,
but the dark side of the cloud, and sets before them the many
difficulties and troubles, they are like to meet with in this world, in
common with the rest of his subjects, that they may not hereafter be
under any temptation, to complain as though they were disappointed, when
things go otherwise than they were given to expect: as with one hand he
represents to their view the crown of life; so, with the other, he holds
forth the cross, which they must take up and follow him, Matt. xvi. 24.
if they would be his disciples. He does not conceal from them the evils
they are like to meet with from the world, but tells them plainly, that
they must expect to be hated of all men for his name sake, Matt. x. 22.
and be willing to part with all things for him, especially if standing
in competition with him; so that _he who loveth father or mother, son or
daughter_, yea, _his own life, more than him, is not worthy of him_,
ver. 37, compared with Luke xiv. 26. and, that self-denial must be their
daily exercise, that no idol of jealousy must be set up in their hearts;
no secret or darling lust indulged, as being not only contrary to the
temper and disposition of his subjects, and a dishonour to their
character, but inconsistent with that supreme love that is due to him
alone: he also warns them not to hold any confederacy with his enemies,
strictly forbids them to make any covenant with death and hell, and
requires that all former covenants therewith should be disannulled and
broken, as containing a tacit denial of their allegiance to him.
Thus concerning the methods which Christ useth in an objective way, to
bring his people to his kingdom. But these are not regarded by the
greatest part of those that sit under the sound of the gospel; nor,
indeed, are they effectual to answer this end in any, till he is pleased
to incline and enable them, by his power, to submit to him; he must
first conquer them before they will obey. Before this they had no more
than an external overture, or representation of things, in which he
dealt with them as intelligent creatures, in order to their becoming his
subjects out of choice, as having the strongest motives and inducements
thereunto: but this is an internal work upon the heart, whereby every
thing, that hindered their compliance is removed, and they are drawn by
that power, without which none can come unto him, John vi. 44. their
hearts are broken, their wills renewed, and all the powers and faculties
of their souls inclined to subscribe to his government, as king of
saints. This leads us to consider,
3. How persons first express their willingness to be Christ’s subjects;
what engagements they lay themselves under, and what course they take
pursuant thereunto.
(1.) They cast themselves at his feet with the greatest humility and
reverence, being sensible of their own vileness and ingratitude, and, at
the same time, are greatly affected with his clemency and grace, who,
notwithstanding their unworthiness, invites them to come to him; which
they do, not as desiring to capitulate, or stand upon terms with him,
but they are willing that he should make his own terms, like one that
sends a blank paper to his victorious prince, that he might write upon
it what he pleases, and expresses his willingness to subscribe it. This
may be illustrated by the manner in which Benhadad’s servants, when his
army was entirely ruined, and he no longer able to make resistance
against Ahab, present themselves before him with sackcloth on their
loins, and ropes on their heads, in token of the greatest humility,
together with an implicit acknowledgment of what they had deserved; and
without the usual method of entering into treaties of peace, the only
message they were to deliver was, _Thy servant Benhadad saith, I pray
thee let me live_, 1 Kings xx. 32. Thus the humble returning sinner
implores forgiveness, and a right to his life, as an act of grace, at
the hand of Christ, who has been represented to him, as a merciful king,
and ready to receive returning sinners.
(2.) This subjection to Christ is attended with the greatest love to,
and desire after him, which they express to his person, and his service,
as well as those rewards that attend it, being constrained hereunto by
that love and compassion, which he hath shewed to them; and by those
just ideas which they are now brought to entertain, concerning every
thing that belongs to his kingdom and interest.
(3.) They consent to be the Lord’s, by a solemn act of self-dedication,
or surrender of themselves, and all that they have, to him, as seeing
themselves obliged so to do; and therefore they desire to be his, to all
intents and purposes, his entirely, and for ever.
(4.) Since there are many difficult duties incumbent on Christ’s
subjects, and many blessings which they hope to receive, they express
their entire dependance on him for grace, to enable them to behave
themselves agreeably to the obligations they are under, that they may
not turn aside from him, or deal treacherously with him, as being
unsteadfast in his covenant: they also rely on his faithfulness for the
accomplishment of all the promises, which afford matter of relief and
encouragement to them; and this is accompanied with a fixed purpose, or
resolution to wait on him, in all his ordinances, as means appointed by
him, in which they hope to obtain those blessings they stand in need of.
(5.) This is done with a solemn withdrawing themselves from, renouncing
and testifying their abhorrence of those to whom they have formerly been
in subjection, whose interest is contrary to, and subversive of Christ’s
government. These they count to be their greatest, yea, their only
enemies, and proclaim open war against them, and that with a fixed
resolution, by the grace of God, to pursue it to the utmost; like the
courageous soldier, who, having drawn his sword, throws away the
scabbard, as one that will not leave off fighting till he has gained a
complete victory; and this resolution is increased by that hatred which
he entertains against sin, and is exercised in proportion to it: the
enemies against whom he engages, are the world, the flesh, and the
devil; the motives that induce him thereunto are because they are
enemies to Christ, and stand in the way of his salvation. Now, that he
might manage this warfare with success, he takes to himself the whole
armour of God, which the apostle describes, Eph. vi. 11-17. which is
both offensive and defensive. And he also considers himself as obliged
to shun all treaties or proposals made by them, to turn him aside from
Christ, and all correspondence with them, and to avoid every thing that
may prove a snare or temptation to him, or tend to Christ’s dishonour.
And to this we may add, that he hath a due sense of his obligation, to
endeavour to deliver others from their servitude to sin and Satan, to
encourage those who are almost persuaded to submit to Christ, and to
strengthen the hands of those who are already entered into his service,
engaged with him in the same warfare against his enemies, and pursuing
the same design, conducive to his glory. The methods he takes in order
hereunto, are truly warrantable, and becoming the servants of Christ: he
is not like the scribes and Pharisees, who were very zealous to gain
proselytes to their interest, which, when they had done, _they made them
twofold more the children of hell than themselves_, Matt. xxiii. 15. but
makes it his business to convince those he converses with, that they are
subject to the greatest tyranny of those who intend nothing but their
ruin; that they serve them who have no right to their service, and, that
the only way to obtain liberty, is to enter into Christ’s service, and
then they will be _free indeed_, John viii. 36. Moreover, he endeavours
to remove those prejudices, and answer all objections which Satan
usually brings, or furnishes his subjects with, against Christ and his
government. If they say, with the daughters of Jerusalem, _What is thy
beloved more than another beloved?_ he has many things to say in his
commendation; as, the church is brought in using various metaphorical
expressions to set forth his glory, and he joins with them in that
comprehensive character given of him, which contains the sum of all that
words can express, _He is altogether lovely; this is my beloved, and
this is my friend, O daughters of Jerusalem_, Cant. v. 9, 16. This
concerning the way in which Christ’s subjects engage against, and oppose
Satan’s kingdom.
But let it be farther considered, that the opposition is mutual: when
persons are delivered out of the power of darkness, and translated into
Christ’s kingdom, they are not to expect to be wholly free from the
assaults of their spiritual enemies, and these oftentimes gain great
advantages against them from the remainders of corrupt nature, in the
best of men. The devil is represented, by the apostle, as a _roaring
lion, who walketh about seeking whom he may devour_, 1 Pet. v. 8.
Sometimes he gives disturbance to Christ’s subjects, by inclining men to
exercise their persecuting rage and fury against the church, designing
hereby to work upon their fears; at other times, he endeavours, as it
were, by methods of bribery, to engage unstable persons in his interest,
by the overture of secular advantage; or else to discourage some, by
pretending that religion is a melancholy thing, that they who embrace
it, are like to strive against the stream, and meet with nothing but
what will make them uneasy in the world. This opposition, which is
directed against Christ’s kingdom, proves oftentimes very discouraging
to his subjects; but there are attempts of another nature often used to
amuse, discourage, and destroy their peace, by taxing them with
hypocrisy, and pretending, that all their hope of an interest in
Christ’s favour and protection, is but a delusion, and therefore it had
been better for them not to have given in their names to him, since the
only consequence thereof will be the aggravating their condemnation. If
the providences of God be dark and afflictive, he endeavours to suggest
to them hard thoughts of Christ, and to make them question his goodness,
and faithfulness, and to say, with the Psalmist, _Verily, I have
cleansed my heart in vain, and have washed my hands in innocency_, Psal.
lxxiii. 13. and, when God is pleased, at any time, for wise ends, to
deny them his comforting presence, the enemy is ready, on this occasion,
to persuade them, as the Psalmist represents some speaking to the like
purpose, that _there is no help for them in God_, Psal. iii. 2.
These methods are often used, by the enemies of Christ’s kingdom, to
weaken the hands of his subjects, whereby the exercise of their graces
is often interrupted, and they are hurried into many sins, through the
violence of temptation; nevertheless they shall not wholly revolt. Grace
may be foiled, and weakened thereby, but it shall not be utterly
extinguished; for, though they be guilty of many failures and
miscarriages, which discover them to be in an imperfect state, yet they
are preserved from relapsing into their former state; and not only so,
but are often enabled to prevail against their spiritual enemies, in
which the concern of Christ, for their good, eminently discovers itself;
and, if the advantage gained against them be occasioned by their going
in the way of temptation, or not being on their guard, or using those
means that might prevent their being overcome thereby, this is
over-ruled by Christ, to the humbling and making them more watchful for
the future; or if God has left them to themselves, that he may shew them
the sin and folly of their self-confidence, or reliance on their own
strength, this shall be a means to induce them to be more dependent on
him for the future, as well as importunate with him, by faith and
prayer, for that grace, which is sufficient to prevent their total and
final apostasy, as well as to recover them from their present
back-slidings. And these many weaknesses and defects, which gave them so
much uneasiness, will induce them to sympathize with others in the like
condition; and the various methods which Christ takes for their
recovery, will render them skilful in directing others how to escape, or
disentangle themselves from this snare, in which they have been taken,
and which has given them so much uneasiness.
We might here have enlarged on that particular branch of this subject,
which respects the warfare that is to be carried on by every one who
lists himself under Christ’s banner, and owns him to be his rightful
Lord and Sovereign, which takes up a very considerable part of the
Christian life; as he is said _to wrestle not_ only _against flesh and
blood, but against principalities, against powers, against the rulers of
the darkness of this world_, and _against spiritual wickedness in high
places_, Eph. vi. 12. and elsewhere we read of _the flesh lusting
against the Spirit, and the Spirit against the flesh_, Gal. v. 17. But
this will be considered under a following answer, in which we shall be
led to speak of the imperfection of sanctification in believers,
together with the reasons thereof;[192] and therefore we pass it over at
present, and shall proceed to consider,
4. How Christ deals with his subjects after he has brought them
hitherto, and inclined and enabled them to submit to his government:
this is expressed in the answer we are explaining, in the following
heads.
(1.) He rewards their obedience. This supposes that he requires that
they should obey him, and that their obedience should be constant and
universal, otherwise they deserve not the character of subjects; and, as
to what concerns the regard of Christ to this obedience, though herein
men are not profitable to God, as they are to themselves, or to one
another, yet it shall not go unrewarded. The blessings which Christ
confers on them are sometimes styled a reward, inasmuch as there is a
certain connexion between their duty and interest, or their obeying and
being made blessed, which blessedness is properly the reward of what
Christ has done, though his people esteem it as an act of the highest
favour; in this sense he rewards their obedience, and that either by
increasing their graces, and establishing their comforts here; or by
bringing them to perfection hereafter. But inasmuch as their obedience
is, at present, very imperfect, which tends very much to their reproach,
and affords matter of daily humiliation before God, it is farther added,
(2.) That Christ corrects them for their sins. This is inserted among
the advantages of his government, though it is certain, that
afflictions, absolutely considered, are not to be desired; nevertheless,
since they are sometimes _needful_, 1 Pet. i. 6. and conducive to our
spiritual advantage, they are included in this gracious dispensation,
which attends Christ’s government, as _by these things men live_, Isa.
xxxviii. 16. How much soever nature dreads them, yet Christ’s people
consider them as designed for their good, and therefore not only submit
to them, but conclude that herein he deals with them. As we are far from
blaming the skilful chirurgeon, who sets a bone that is out of joint, or
cuts off a limb, when it is necessary to save our lives, though neither
of these can be done without great pain: thus when God visits our
transgressions with the rod, and our iniquities with stripes, we reckon
that he deals with us as a merciful and gracious Sovereign, and not as
an enemy, since his design is to heal our backslidings, and prevent a
worse evil from ensuing thereby.
(3.) He preserves and supports his subjects under all their temptations
and sufferings. There are two sorts of temptations mentioned in
scripture, to wit, such as are merely providential, which are designed
as trials of faith and patience; as when the apostle says, _My brethren,
count it all joy when ye fall into divers temptations, knowing this,
that the trial of your faith worketh patience_, James i. 2, 3. and
elsewhere the apostle Paul, speaking of the persecutions which he met
with from the Jews, calls them _temptations_, Acts xx. 19. But, besides
these, there are other temptations which arise from sin, Satan, and the
world, whereby endeavours are used more directly to draw Christ’s
subjects from their allegiance to him: thus it is said, _Every man is
tempted, when he is drawn away of his own lust, and enticed_, James i.
14. and elsewhere, _They that will be rich_, that is, who use indirect
means to attain that end, or make this the grand design of life, _fall
into temptation, and a snare, and into many foolish and hurtful lusts,
which drown men in destruction and perdition_, 1 Tim. vi. 9. and the
devil, who has a great hand in managing these temptations, and solicits
us to comply therewith, is, for that reason, called, by way of eminency,
_the tempter_, 1 Thes. iii. 5. and Matt. iv. 3. In both these respects,
believers are exposed to great danger, by reason of temptations, and
need either to be preserved from, or supported under them, that they may
not prove their ruin; and this Christ does in managing the affairs of
his kingdom of grace for his people’s advantage, and herein that promise
is fulfilled to them, _There hath no temptation taken you, but such as
is common to man; but God is faithful, who will not suffer you to be
tempted above what ye are able, but will, with the temptation also, make
a way to escape, that ye may be able to bear it_, 1 Cor. x. 13.
(4.) Christ powerfully orders all things for his own glory, and his
people’s good, as they are said to _work together for good_, Rom. viii.
28. and herein his wisdom, as well as his goodness, is illustrated.
Sometimes, indeed, they cannot see from the beginning of an afflictive
providence to the end thereof, or what advantage God designs thereby;
herein we may apply those words of our Saviour to Peter, though spoken
with another view, _What I do, thou knowest not now, but thou shalt know
hereafter_, John xiii. 7. This will eminently appear, when they shall
see how every step which Christ has taken in the management of his
government, has had a subserviency to promote their spiritual advantage
hereafter. Thus we have considered how Christ executes his Kingly
office, more especially towards his people, who are his faithful
subjects.
_Secondly_, We are now to speak concerning the exercise of Christ’s
Kingly government towards his enemies. He is, as has been before
observed, their King; not by consent, or voluntary subjection to him,
nor do they desire to own his authority, or yield obedience to his laws;
but they are, notwithstanding, to be reckoned the subjects of his
government; which is exercised,
1. In setting bounds to their power and malice, so that they cannot do
what they would against his cause and interest in the world. How far
soever he may suffer them to proceed to the disadvantage of his people;
yet he is able to crush them in a moment; and, when he sees their rage,
and how they set themselves against him with their combined force, and
insult, as though they had brought their designs to bear, as not
doubting the success thereof, he tells them plainly, that _they imagine
a vain thing_, and that _he that sitteth in the heavens shall laugh; the
Lord shall have them in derision_, Psal. ii. 1, 4. and the reason is
very obvious, because God is greater than man. Though it would be a
dishonour to him to say, that he is the author of sin, yet it redounds
to his glory, that he sets bounds and limits to it, and over-rules it by
his wisdom to his own glory; as it is said, _Surely, the wrath of man
shall praise thee; the remainder of wrath shalt thou restrain_, Psal.
lxxvi. 10.
2. Christ has exercised his Kingly government in gaining a victory over
his enemies; this he did, when _he spoiled principalities and powers,
and made a shew of them openly, triumphing over them in his cross_.
This, indeed, was done by him, when he was in the lowest depths of his
sufferings, and, in a more eminent degree, exercised his Priestly
office; yet, in some respects, he is said, at that time, to have
exercised his Kingly, and that in a very triumphant manner, as it is
here expressed; and elsewhere he is said, _through death, to have
destroyed him that had the power of death, that is, the devil_, Heb. ii.
14. hereby he purchased those restraints which the powers of darkness
were brought under more than they were before. Satan’s chain was hereby
shortened, and his subjects delivered out of his hand, being ransomed by
the blood of Christ; and, as the consequence thereof, they were
afterwards persuaded to withdraw their necks from that yoke, which they
were formerly under, by the power of that grace that attended the
preaching of the gospel, whereby they were subjected to Christ’s
government. Moreover, our Saviour tells his people, that he had
_overcome the world_, John xvi. 33. not only because he had in his own
Person, escaped the pollution thereof, and not been entangled in its
snares, nor hindered in the work he was engaged in, by the afflictions
and injurious treatment that he met with from it, but as he procured for
them those victories over it, whereby they shall be made _more than
conquerors through him that loved them_.
3. Christ’s kingly government is, and shall more eminently appear to be
exercised towards his enemies, in punishing them for all their
rebellions against him. There are reserves of vengeance laid up in
store, and more vials of wrath, which shall be poured forth on Satan,
and all the powers of darkness, which they are not without some terrible
apprehensions of, from the knowledge they have of God as a just judge;
upon which account they are said to believe and tremble, James ii. 19.
and as for all his other enemies, he will _break them with a rod of
iron; he will dash them in pieces like a potter’s vessel_, Psal. ii. 9.
or bring them forth, and slay them before him, Luke xix. 27. Thus
concerning the manner how Christ’s kingly government hath been
exercised, both towards his people and his enemies; and this leads us to
consider,
III. The various seasons, or ages, in which Christ’s kingly government
has been, or shall be exercised, together with the different
circumstances relating to the administration of it therein. As soon as
ever man fell, and thereby stood in need of a mediator to recover him,
Christ was revealed, as one who had undertaken his recovery, and, as a
victorious king, who should break and destroy that power, that had
brought him into subjection to it. Now there are various periods, or
seasons, in which he has executed his kingly office, or shall continue
so to do.
1. He did this before his incarnation, during which time his government
was visible, as to the effects thereof, as extended to all those who
were saved under the Old Testament-dispensation: they were subdued and
defended by his divine power, that was then exerted, as well as
discharged from condemnation, by virtue of the sacrifice, which, in the
fulness of time, he was to offer for them. We have already shewed how he
executed his prophetical office during this interval;[193] now we must
consider him as exercising his kingly office. The majestic way in which
he delivered the law from mount Sinai, was a glorious display thereof;
and the Theocracy, which they were under, which is described, in
scripture, as a government distinct from, and excelling all others in
glory, and the subserviency of it to their salvation, was a farther
evidence that he was their king. This he evinced, at one time, by his
appearance to Joshua, as the captain of the Lord’s hosts; and at another
time it was represented in an emblematical way, when he was seen by the
prophet Isaiah, as _sitting upon a throne, and his train filling the
temple_. And in the book of Psalms, he is frequently acknowledged by the
church as their king; concerning whom it is said, _Thy throne, O God, is
for ever and ever; the sceptre of thy kingdom is a right sceptre_, Psal.
xlv. 6. and, in many other places he is described as the _King, the Lord
of hosts_, not only as predicting the future exercise of his government,
but as denoting what he was at that time; concerning whom it was said,
_Is not the Lord in Zion? Is not her King in her?_ Jer. viii. 19. And
when God declares that he had advanced him to this mediatorial dignity,
and _set him on his holy hill of Zion, the kings and judges of the
earth_ are exhorted to _serve him with fear_, and, in token of their
willingness to be his subjects, _to kiss the Son, lest he be angry, and
they perish from the way, when his wrath is kindled but a little_, Psal.
ii. 6, 10, 12.
2. After his incarnation, when he first came into the world, he was
publickly owned, by the wise men (who came from the East) as one that
_was born King of the Jews_, and the gifts which they presented to him
of gold, frankincense, and myrrh, Matt. ii. 2. compared with ver. 11.
the best presents that their country afforded, were designed to signify
that homage which was due to him, as one whom God had appointed to be
the King of his church, though his external mein, and the circumstances
of his birth, contained no visible mark of regal dignity. While he
conversed with his people, in the exercise of his public ministry, he
gave them frequent intimations hereof, when describing the nature of his
kingdom, as spiritual, and not of this world; and, when one of his
followers addressed him, as _the Son of God_, and _the King of Israel_,
he is so far from reproving him, as ascribing to him a glory that did
not belong to him, that he not only commends his faith that was
expressed herein, but gives him to understand, that he should have a
greater evidence of this truth, when _he should see the heavens opened,
and the angels of God ascending and descending upon him_, John i. 49-51.
And, in the close of his life, when he entered into Jerusalem, with a
design to give himself up to the rage and fury of his enemies,
providence, as it were, extorted a confession of his regal dignity, from
the unstable multitude, and, at the same time designed to fulfil what
was foretold by the prophet Zechariah, when he says, _Rejoice greatly, O
daughter of Zion; shout, O daughter of Jerusalem; behold, thy King
cometh unto thee; he is just, and having salvation, lowly, and riding
upon an ass, and upon a colt, the foal of an ass_, Zech. ix. 9. and
their saying, _Hosannah, blessed is the King of Israel, that cometh in
the name of the Lord_, John xii. 13. was the result of a present
conviction, which they had of this matter, though it was not long
abiding, and hereby they were, as it were, condemned out of their own
mouth. And, after this, when Pilate asked him this question, in plain
terms, _Art thou the King of the Jews?_ he publickly professes himself
to be so; nevertheless, he gives him to understand, that his _kingdom_
was _not of this world_, upon this account the apostle says, that
_before Pontius Pilate he witnessed a good confession_, and styles him,
_King of kings, and Lord of lords_, 1 Tim. vi. 13, 15.
3. Christ still executes his Kingly office in that glorified state, in
which he now is. This the apostle intimates, when alluding to the custom
of kings in their solemn triumphs over their enemies, (who throw medals
amongst the people to perpetuate the remembrance thereof, and bestow
donatives, or peculiar marks of favour upon this occasion) when he
speaks of him, as _ascending up on high_, having _led captivity
captive_, and then _giving gifts unto men_, Eph. iv. 8. In this exalted
state there are undeniable proofs of his regal dignity in the blessings
which his church, in this world, receives, as the result of it as well
as in the honours that are paid him by the inhabitants of heaven. The
Socinians, indeed, will not allow that he executed his Kingly office on
earth: but this is contrary to the account we have of his executing it
in his humbled state, as above mentioned; therefore we must suppose,
that when Christ entered into his glory, he did not begin to reign;
though, from that time, he has exercised his government in a different
manner, upon the account whereof the gospel dispensation, which ensued
thereon, is called, by way of eminence, _his kingdom_; and, because this
dispensation began upon his ascension into heaven, it is sometimes
called, in the New Testament, _the kingdom of heaven_.
I need not add much concerning the present exercise of his Kingly
government, since the greatest part of what has been said, under this
answer, has a particular regard to it. It was after his ascension into
heaven that the gospel-church was established, which is sometimes called
his visible kingdom; then it was that the laws and ordinances, by which
it was to be governed, were made known to it, together with the peculiar
privileges that were then bestowed upon it, as the effects of Christ’s
royal bounty: then the Spirit was sent, and, by his assistance, the
gospel was preached to all nations, saving grace plentifully bestowed on
multitudes, who were enabled to subject themselves to him, as King of
saints; and, in this manner, Christ has hitherto exercised his Kingly
government, and will do until his second coming.
Here we shall take occasion to consider what is advanced, by several,
concerning Christ’s reigning _a thousand years_ on earth, which, they
suppose, will intervene between the present administration of the
affairs of his kingdom, and the saints reigning with him in heaven for
ever. This opinion has not only the countenance of many ancient writers,
who have defended it, but it seems to be founded on several scriptures;
so that we shall be led, in considering this subject, rather to enquire
into the true sense of those scriptures, that speak of Christ’s reigning
on earth, than to deny that he will, in any sense, reign therein, in a
way circumstantially different from that in which he now administers the
affairs of his kingdom. And here we shall consider what is advanced, by
some, concerning this matter, who assert many things relating thereunto,
which stand in need of stronger arguments to defend them, than have
hitherto been brought; and then we shall consider how far we have
ground, from scripture, to say, that Christ shall reign here on earth,
and all his saints that shall live therein, with him, and what we may
conclude to be the true sense of those scriptures that are brought in
defence of Christ’s personal reign.
The opinions of those that treat on this subject, are so different, that
to speak distinctly to them all, would be too great a diversion from my
general design: and this also renders it more difficult, to lay down the
state of the question in a few words. However, I shall briefly attempt
this; and, that we may proceed with greater clearness, shall consider
what is asserted, by several writers, concerning Christ’s personal reign
on earth, which shall be in the latter end of the world, and is to
continue, from the time that it commences, _a thousand years_.
(1.) Some have supposed, that this _thousand years’_ reign includes in
it the whole compass of time, in which Christ shall judge the world.
This is called, indeed, in scripture, _a day_; but it cannot reasonably
be supposed that it shall take up no more than the space of twenty-four
hours; and therefore they suppose, that it shall contain the space of _a
thousand years_, which they found partly on that scripture, in Psal. xc.
4. _A thousand years in thy sight are but as yesterday when it is past_;
and more especially on the apostle’s words, in 2 Pet. iii. 8. _One day
is with the Lord as a thousand years, and a thousand years as one day_;
and this they apply, in particular to the day of judgment, which is
spoken of in the verse immediately foregoing; and, since we have ground
to conclude that this shall be done on earth, and also, that, when
Christ judges the world, it may be truly said, he exercises his Kingly
office in a most glorious manner; therefore they conclude, from hence,
that this thousand years’ reign includes in it all the time that he will
take up in judging the world: but, even in this matter, all do not agree
in their sentiments; for some think, that, in this judicial process,
none are to be judged but the saints, who, being acquitted by him, are
said to reign with him; and, in order hereunto, that they shall be
raised from the dead, which they suppose to be meant by the _first
resurrection_, and that the rest shall not be raised till the thousand
years are finished, Rev. xx. 5. But this seems not agreeable to the
account we have elsewhere, in scripture, of Christ’s raising the dead,
coming to judgment, and determining the state, both of the righteous and
wicked, as what is to be done in or near the same time, each of these
being distinct branches of the same solemnity. And that which makes this
opinion still more improbable, is, because in the same scripture in
which we have an account of this thousand years’ reign, it immediately
follows, that, when these years shall be expired, Satan will be loosed
out of his prison, and suffered _to deceive the nations_; and then we
read of other enemies which the church shall have, concerning whom it is
said, that _they shall be gathered together to battle_; and it is
farther said, that they went _up on the breadth of the earth, and
compassed the camp of the saints about, and the beloved city_; and all
this is to be done between the end of the _thousand years reign_ and the
general judgment, when _the dead, small and great, shall be raised, the
books opened, and all judged out of those things that are written
therein, according to their works_; therefore this opinion concerning
the thousand years’ reign, including in it the time in which Christ
shall appear, in this lower world, to judge his saints, does not seem to
be the sense of that scripture on which this opinion is supposed to be
founded, Rev. xx. 12.
(2.) The more common opinion, which is defended by several ancient and
modern Chiliasts, or Millenaries, as they are generally called, is, that
our Lord Jesus Christ shall, some time in the last days, before he comes
to the final judgment, appear in this lower world, in his human nature,
and dwell and reign among the inhabitants thereof, in such a way, as may
render it a kind of middle state between that which the church is now
in, and heaven; more glorious than the former, and yet very much
inferior to the latter. And here they suppose,
_1st_, That there are several things which shall go immediately before
it, as tending to usher in the glory of that kingdom, to wit, the
conversion of the Jews, which is to be effected at once. And, in order
hereunto, some conclude that the dispensation of miracles shall be
revived; which they argue from hence, in that all the remarkable changes
that have formerly been made in the affairs of the church, have been
introduced by miracles; and the Jews, more than any other nation in the
world, have been desirous of a conviction by such a method as this.
Moreover, it is also supposed, that, at the same time, those scriptures
that foretel a greater fulness of the Gentiles, or the conversion of
many, who still remain in the darkness of heathenism, shall have their
accomplishment in an eminent degree; and this shall also proceed from,
and be attended with a greater degree of the effusion of the Spirit, and
the consequence hereof will be a more glorious light shining throughout
the world, than has ever done; and that these two, the Jews and
Gentiles, shall be both joined together, in one body, under Christ,
their visible and glorious Head.
Moreover, some suppose, that Jerusalem, and the countries round about
it, shall be the principal seat of this kingdom, to which these new
converts shall repair; so that, as there the glorious scene of the
gospel was first opened, in that part of the earth, the glory of
Christ’s personal reign shall begin. Others, to this, add, that, at this
time, the temple at Jerusalem shall be built, which shall far exceed
that which was built by Solomon, in glory; and that the _New Jerusalem_
shall be also _built_ and adorned in a magnificent way, agreeable to
what is said of it in scripture, Rev. xxi. which they understand in a
literal sense. In this I must take leave to differ from them, though not
in what was but now hinted, concerning the conversion of the Jews, and
the fulness of the Gentiles going before it.
_2dly_, Though some suppose that the general conflagration, spoken of by
the apostle Peter, 2 Pet. iii. 7, 13. shall be after this thousand years
reign, which is certainly the more probable opinion; yet others have
concluded, that it shall be before it and that _the new earth, wherein
dwelleth righteousness_, which believers _according to God’s promise
look for_, shall arise out of the ruins of the old. Thus a late writer
says,[194] who advances many things concerning the ante-diluvian world,
as well as this new one, with an elegancy of style, that is very
entertaining, and, in many instances, runs counter to the sentiments of
all that went before him, than which a more ingenious romance is hardly
extant: but since, for the most part, he brings in scripture to give
countenance to what he advances, and lays down a peculiar scheme
concerning this Millennium, I cannot wholly pass it over. He supposes,
that the reign of Christ, on earth, shall be ushered in by a general
conflagration, in which all the inhabitants thereof must necessarily be
consumed, and the world reduced into a second chaos by fire; and, as his
master De Cartes describes the form of the world when first created, and
how the various particles of matter were disposed, in order to its being
brought to that perfection to which it arrived afterwards, so he
describes the form to which the world shall be framed; which, when done,
being at a loss to find out inhabitants for it, he supposes that the
dead shall be raised; to which he applies what is said in scripture
concerning the _first resurrection_, and then this thousand years reign
begins: but he is more at a loss, as might easily be supposed, to
account for Gog and Magog, the enemies of the church, which shall give
it great disturbance at the close thereof; and, since he cannot easily
suppose them to be raised from the dead for this end, he fancies that
they shall spring out of the earth; which so much embarrasses his
scheme, that, whatsoever scriptures he brings in defence of it, it must
be supposed by impartial judges, to be attended with the greatest
absurdities.
_3dly_, There are others, who suppose that the general conflagration
shall not be till the end of the thousand years reign; nevertheless they
conclude, that the dead shall be raised, and more particularly those who
are designed to reign with Christ. And, with respect to this, the
sentiments of persons are somewhat different, inasmuch as some suppose
that none shall be raised, at this time, but those who have suffered
martyrdom for Christ’s sake; and that this is the meaning of that
expression, _I saw the souls of them that were beheaded for the witness
of Jesus, and the word of God, and they lived and reigned a thousand
years_, Rev. xx. 4. Others suppose, that because many, who have not
suffered death for Christ’s sake, have, in other respects, passed
through an equal number of persecutions and reproaches in life, and were
ready to suffer martyrdom, had they been called to it, these are not
excluded; and therefore that all the saints shall be raised from the
dead, as the apostle says, _The dead in Christ shall rise first_, 1
Thess. iv. 16. that is, a thousand years before the wicked; and that
this is intended by what is styled the _first resurrection_; they shall
rise, not to be received immediately into heaven, but shall be first
openly acknowledged, and acquitted by Christ, the Judge of all, and then
reign with him on earth, throughout the whole period of time.
_4thly_, Others suppose, that, during this thousand years’ reign, the
public ordinances of God’s worship, namely, the preaching of the word,
and the administration of the sacraments, and the present order and
discipline of churches, shall entirely cease; to which they accommodate
the sense of some scriptures, to wit, that in which it is said,
concerning the New Jerusalem, that _there was no temple therein_ that
_the city had no need of the sun, nor of the moon to shine in it_, Rev.
xxi. 22, 23. and elsewhere, when the apostle says, that the church, in
celebrating the Lord’s Supper, was to to _shew forth the Lord’s death
till he come_, 1 Cor. xi. 26. they suppose that the meaning is, that
they were to do this till he shall come to reign on earth, and no
longer.
_5thly_, There are some who entertain very carnal notions of the saints
reigning with Christ, inconsistent with perfect holiness; and speak of
pleasures, which they shall then enjoy, that are more agreeable to
Mahomet’s paradise, than the life of saints, admitted to such
privileges, which they suppose them to be partakers of. And some proceed
yet farther in their wild and ungrounded fancies, when they think that a
small number of the wicked shall be left in the world, to be, as it
were, slaves to them; all which are inconsistent with the spirituality
of Christ’s kingdom. Such extremes as these, many, who, have defended
Christ’s personal reign on earth, have unwarily run into; among whom
there are some ancient writers, who have led the way to others, who
speak of it as the generally received opinion of the fathers in the
three first centuries[195]; but these are not much to be depended on, as
to the sense they give of scripture, any more than those who have lived
in latter ages, especially in those things which they advance, that seem
to be inconsistent with the spirituality of Christ’s kingdom: But if
this account, which they give of it, appear to be contrary thereunto,
what they farther say concerning it, and others, who improve upon their
scheme, is much more remote from it, when they speak of the building of
Jerusalem, and that being the principal seat of Christ’s reign; and of
several things relating to it, which are of such a nature, and contain
so great a reproach on Christ’s kingdom, that I forbear to mention them;
and there are very few who will think them consistent with the character
of saints. This gave disgust to Augustin, who, at first, adhered to this
opinion, but afterwards was justly prejudiced against it[196].
Thus we have given a brief account of the different sentiments of many,
who treat in their writings of Christ’s personal reign, of which some
are maintained by persons of great worth and judgment, and seem more
agreeable to the sense of those scriptures, that are brought to defend
them, than others; these ought to be farther considered, that it may
appear whether they are just or no. As for those, which can hardly be
called any other than romantic, and have little more to support them,
than the ungrounded conjecture of those who advance them, and are so far
from agreeing with the general scope and design of scripture, that they
contain a reflection on the methods of Christ’s government, rather than
an expedient to advance it; these carry in themselves their own
confutation, and nothing farther need be said in opposition to them.
Before we proceed to consider how far Christ’s reign on earth may be
defended, and in what other respects several things, which are asserted,
relating to some circumstances, that they suppose, will attend it, do
not seem to be sufficiently founded on scripture, we shall take leave to
premise some things, in general, relating to the method in which this
subject ought to be managed.
1. So far as the scripture plainly gives countenance to this doctrine in
general, _viz._ that the administration of Christ’s government in this
lower world, shall be attended with great glory, and shall abundantly
tend to the advantage of his church, this is a subject of too great
importance to be passed over with neglect, as though we had no manner of
concern therein, or it were a matter of mere speculation; for certainly
all scripture is written for our learning, and ought to be studied and
improved by us, to the glory of God, and our own edification. And as for
those texts that speak of Christ’s government, as exercised in this
world, they contain matters in them not only awful and sublime, but our
having just ideas thereof, will be a direction to our faith, when we
pray for the further advancement of Christ’s kingdom, as we are bound
daily to do.
2. We must take heed that we do not give too great scope to our fancy,
by framing imaginary schemes of our own, and then bringing in scripture,
not without some violence offered to the sense thereof, to give
countenance to them; nor ought we to acquiesce in such a sense of
scripture, brought to support this doctrine, as is evidently contrary to
other scriptures or to the nature and spirituality of Christ’s
government.
3. We must take it for granted, that some of those scriptures, which
relate to this matter, are hard to be understood, and therefore a humble
modesty becomes us, in treating on this subject, rather than to censure
those who differ from us, as though they were departed from that faith,
which is founded on the most obvious and plain sense of scripture,
especially if they maintain nothing that is derogatory to the glory of
Christ; which rule we shall endeavour to observe, in what remains to be
considered on this subject. And since most allow that there is a sense,
in which Christ’s kingdom shall be attended with greater circumstances
of glory than it is at present, we shall proceed to shew,
(1.) How Christ’s kingdom shall be advanced, in this lower world, beyond
what it is at present, and that in such a way as agrees very well with
the sense of several scriptures relating thereunto, without giving into
some extremes, which many have done, who have plead for Christ’s
personal reign on earth, in such a way, in which it cannot easily be
defended. We freely own, as what we think agreeable to scripture,
_1st_, That, as Christ has, in all ages, displayed his glory, as King of
the Church, as has been before observed; so we have ground to conclude,
from scripture, that the administration of his government in this world,
before his coming to judgment, will be attended with greater
magnificence, more visible marks of glory, and various occurrences of
providence, that shall tend to the welfare and happiness of his church,
in a greater degree, than has hitherto been beheld, or experienced by
it, since it was first planted by the apostles, after his ascension into
heaven; which we think to be the sense in general, of those scriptures,
both in the Old and New Testament, which speak of the latter-day glory.
Some of the prophets seem to look farther than the first preaching of
the gospel, and the glorious display of Christ’s government that
attended it, which was, in part, an accomplishment of some of their
predictions relating hereunto, inasmuch as there are some expressions,
which they make use of, that seem as yet not to have had their
accomplishment: Thus the prophet Isaiah, when he speaks of _the glory of
the Lord as arising_, and being _seen upon the_ church, and _the
Gentiles coming to this light, and kings to the brightness_ thereof.
Isa. lx. 1. _& seq._ and many other things to the same purpose, which
denote the glorious privileges that the gospel-church should enjoy:
Though this, in a spiritual sense, may, in a great measure, be supposed
to be already accomplished; yet there are other things, which he fortels
concerning it, which do not yet appear to have had their accomplishment:
as when he says, that _thy gates shall be open continually; they shall
not be shut day nor night_, ver. 11. And the same mode of speaking is
used, concerning the New Jerusalem, in Rev. xxi. 25. as denoting the
church’s being perfectly free from all those afflictive dispensations of
providence, which would tend to hinder the preaching and success of the
gospel; and that _violence should be no more heard in thy land, wasting
nor destruction in thy borders_, ver. 18. by which he intends the
church’s perfect freedom from all persecution; and that _the sun shall
be no more thy light by day, neither for brightness shall the moon give
light unto thee; but the Lord shall be unto thee an everlasting light,
and thy God thy glory_. Ver. 18, 19. This is so far from having been yet
accomplished, that it seems to refer to the same thing, that is
mentioned concerning the New Jerusalem, Rev. xxi. 23. and almost
expressed in the same words, which, if it be not a metaphorical
description of the heavenly state, has a peculiar reference to the
latter-day glory; and, when the prophet farther adds, that _thy people
shall be all righteous_, as denoting that holiness shall almost
universally obtain in the world, as much as iniquity has abounded in it,
this does not appear to have been yet accomplished.
Again, when the prophet Micah speaks of _the Mountain of the Lord_,
being _established in the top of the mountains, and exalted above the
hills_, and that _people should flow unto it_, Micah iv. 1. though this,
and some other things that he there mentions, may refer to the first
preaching of the gospel, and success thereof; yet what he farther adds,
that _they shall beat their swords into plowshares, and their spears
into pruning-hooks; and nation shall not lift up a sword against nation,
neither shall they learn war any more; but they shall sit every man
under his vine, and under his fig-tree, and none shall make them
afraid_, ver. 3, 4. This prophecy, so far as it may be taken otherwise
than in a spiritual sense, seems to imply a greater degree of peace and
tranquility than the gospel-church has hitherto enjoyed; therefore when
he says, that _this shall be in the last days_, ver. 1. we have reason
to conclude, that he does not mean barely the last, or gospel
dispensation, which commenced on our Saviour’s ascension into heaven,
but the last period thereof, _viz._ that time which we are now
considering.
As to the account we have hereof in the New Testament, especially in
many places in the book of the Revelation, that speak of _the kingdoms
of the world becoming the kingdoms of our Lord, and of his Christ_, and
of his _taking to himself his great power and reigning_, Rev. xi. 15,
17. and what is spoken concerning the thousand years reign, chap. v. 20.
whatever be the sense hereof, as to some circumstances of glory that
shall attend this administration of the affairs of his kingdom, it
certainly has not yet had its accomplishment, and therefore leads us to
expect that it shall be attended with greater degrees of glory
redounding to himself, which we call the latter-day glory.
_2dly_, Many privileges will redound to the church hereby; for as Christ
is said to reign on earth, so the saints are represented as reigning
with him, as they say, _Thou hast made us unto our God kings and
priests, and we shall reign on the earth_, Rev. v. 10. and elsewhere,
when the apostle speaks of Christ’s reigning _a thousand years_, adds,
that _they shall reign with him_, Rev. xx. 6. which cannot be taken in
any other sense than for a spiritual reign, agreeable to Christ’s
kingdom, which is not of this world; therefore,
_3dly_, We have, from hence, sufficient ground to conclude, that when
these prophecies shall have their accomplishment, the interest of Christ
shall be the prevailing interest in the world, which it has never yet
been in all respects, so that godliness shall be as much valued and
esteemed, as it has been decried, and as universally; and it shall be
reckoned as great an honour to be a Christian, as it has, in the most
degenerate age of the church, been matter of reproach. And to this we
may add, that the church shall have a perfect freedom from persecution
in all parts of the world; and a greater glory shall be put on the
ordinances, and more success attend them, than has hitherto been
experienced. In short there shall be, as it were, an universal spread of
religion and holiness to the Lord, throughout the world.