Christian Classics
‹ A Body of Doctrinal Divinity
Contents
Chapter 1. Of the Being of GodChapter 2. Of the Holy Scriptures · Part 1Chapter 2. Of the Holy Scriptures · Part 2Chapter 2. Of the Holy Scriptures · Part 3Chapter 3. Of the Names of GodChapter 4. Of the Nature of GodChapter 5. Of The Attributes of God In General, and of his Immutability In ParticularChapter 6. Of The Infinity Of God, His Omnipresence And EternityChapter 7. Of The Life Of GodChapter 8. Of The Omnipotence Of GodChapter 9. Of The Omniscience Of GodChapter 10. Of The Wisdom Of GodChapter 11. Of The Will Of God, And The Sovereignty Of ItChapter 12. Of The Love Of GodChapter 13. Of The Grace Of GodChapter 14. Of The Mercy Of GodChapter 15. Of The Longsuffering Of GodChapter 16. Of The Goodness Of GodChapter 17. Of The Anger And Wrath Of GodChapter 18. Of The Hatred Of GodChapter 19. Of The Joy Of GodChapter 20. Of The Holiness Of GodChapter 21. Of The Justice Or Righteousness Of GodChapter 22. Of The Veracity Of GodChapter 23. Of The Faithfulness Of GodChapter 24. Of The Sufficiency And Perfection Of GodChapter 25. Of The Blessedness Of GodChapter 26. Of The Unity Of GodChapter 27. Of A Plurality In The Godhead; Or, A Trinity Of Persons In The Unity Of The Divine EssenceChapter 28. Of The Personal Relations; Or, Relative Properties Which Distinguish The Three Divine Persons In The Deity · Part 1Chapter 28. Of The Personal Relations; Or, Relative Properties Which Distinguish The Three Divine Persons In The Deity · Part 2Chapter 28. Of The Personal Relations; Or, Relative Properties Which Distinguish The Three Divine Persons In The Deity · Part 3Chapter 28. Of The Personal Relations; Or, Relative Properties Which Distinguish The Three Divine Persons In The Deity · Part 4Chapter 29. Of The Distinct Personality, And Deity Of The FatherChapter 30. Of The Distinct Personality, And Deity Of The SonChapter 31. Of The Distinct Personality, And Deity Of The Holy SpiritChapter 1. Of The Internal Acts And Works Of God; And Of His Decrees In GeneralChapter 2. Of The Special Decrees Of God, Relating To Rational Creatures, Angels, And Men; And Particularly Of Election · Part 1Chapter 2. Of The Special Decrees Of God, Relating To Rational Creatures, Angels, And Men; And Particularly Of Election · Part 2Chapter 2. Of The Special Decrees Of God, Relating To Rational Creatures, Angels, And Men; And Particularly Of Election · Part 3Chapter 3. Of The Decree Of Rejection, Of Some Angels, And Of Some MenChapter 4. Of The Eternal Union Of The Elect Of God Unto HimChapter 5. Of Other Eternal And Immanent Acts In God, Particularly Adoption And JustificationChapter 6. Of The Everlasting Council Between The Three Divine Persons, Concerning The Salvation Of MenChapter 7. Of The Everlasting Covenant Of Grace, Between The Father, And The Son, And The Holy SpiritChapter 8. Of The Part Which The Father Takes In The CovenantChapter 9. Of The Part The Son Of God, The Second Person, Has Taken In The CovenantChapter 10. Of Christ, As The Covenant Head Of The ElectChapter 11. Of Christ, The Mediator Of The CovenantChapter 12. Of Christ, The Surety Of The CovenantChapter 13. Of Christ, The Testator Of The CovenantChapter 14. Of The Concern The Spirit Of God Has In The Covenant Of GraceChapter 15. Of The Properties Of The Covenant Of GraceChapter 16. Of The Complacency And Delight God Had In Himself, And The Divine Persons In Each Other, Before Any Creature Was Brought Into BeingChapter 1. Of Creation In GeneralChapter 2. Of The Creation Of AngelsChapter 3. Of The Creation Of ManChapter 4. Of The Providence of God · Part 1Chapter 4. Of The Providence of God · Part 2Chapter 4. Of The Providence of God · Part 3Chapter 4. Of The Providence of God · Part 4Chapter 4. Of The Providence of God · Part 5Chapter 5. Of The Confirmation Of The Elect Angels, And The Fall Of The Non-ElectChapter 6. Of the Honour and Happiness of Man In a State of InnocencyChapter 7. Of the Law Given to Adam, and the Covenant Made with him in his State of Innocence; in which he was the Federal Head and Representative of his PosterityChapter 8. Of the Sin and Fall of our First ParentsChapter 9. Of the Nature, Aggravations, and Sad Effects Of the Sin of ManChapter 10. Of the Imputation of Adam’s Sin to All his PosterityChapter 11. Of The Of The Corruption Of Human NatureChapter 12. Of Actual Sins and TransgressionsChapter 13. Of the Punishment of SinChapter 1. Of the Manifestation and Administration of the Covenant of GraceChapter 2. Of the Exhibitions of the Covenant of Grace in the Patriarchal StateChapter 3. Of the Exhibitions of the Covenant of Grace Under the Mosaic DispensationChapter 4. Of the Covenant of Grace, as Exhibited in the Times of David, and the Succeeding Prophets, to the Coming of ChristChapter 5. Of the Abrogation of the Old Covenant, Or First Administration of it, And the Introduction of the New, Or Second Administration of it.Chapter 6. Of the Law of GodChapter 7. Of the GospelChapter 1. Of the Incarnation of ChristChapter 3. Of Christ’s State of HumiliationChapter 3. Of the Active Obedience of Christ in His State of HumiliationChapter 4. Of the Passive Obedience of Christ, or of His Sufferings and DeathChapter 5. Of the Burial of ChristChapter 6. Of the Resurrection of Christ from the DeadChapter 7. Of the Ascension of Christ to HeavenChapter 8. Of the Session of Christ at the Right Hand of GodChapter 9. Of the Prophetic Office of ChristChapter 10. Of the Priestly Office of ChristChapter 11. Of the Intercession of ChristChapter 12. Of Christ’s Blessing His People as a PriestChapter 13. Of the Kingly Office of ChristChapter 14. Of the Spiritual Reign of ChristChapter 1. Of Redemption by ChristChapter 2. Of the Causes of Redemption by ChristChapter 3. Of the Objects of Redemption by ChristChapter 4. Of those Texts of Scripture which seem to Favour Universal RedemptionChapter 5. Of The Satisfaction of ChristChapter 6. Of Propitiation, Atonement, and Reconciliation, as Ascribed to ChristChapter 7. Of The Pardon of SinChapter 8. Of Justification · Part 1Chapter 8. Of Justification · Part 2Chapter 8. Of Justification · Part 3Chapter 9. Of AdoptionChapter 10. Of the Liberty of the Sons of GodChapter 11. Of RegenerationChapter 12.Of Effectual CallingChapter 13. Of ConversionChapter 14. Of SanctificationChapter 15. Of the Perseverance of the Saints · Part 1Chapter 15. Of the Perseverance of the Saints · Part 2Chapter 15. Of the Perseverance of the Saints · Part 3Chapter 15. Of the Perseverance of the Saints · Part 4Chapter 1. Of the Death of the BodyChapter 2. Of the Immortality of the SoulChapter 3. Of the Separate State of the Soul until the Resurrection, and its Employment in that StateChapter 4. Of the Resurrection of the BodyChapter 5. Of the Second Coming of Christ, and His Personal AppearanceChapter 6. Of the Conflagration of the UniverseChapter 7. Of the New Heavens and Earth, and the Inhabitants of themChapter 8. Of the Millennium, or Personal Reign of Christ with the Saints on the New Earth a Thousand Years · Part 1Chapter 8. Of the Millennium, or Personal Reign of Christ with the Saints on the New Earth a Thousand Years · Part 2Chapter 8. Of the Millennium, or Personal Reign of Christ with the Saints on the New Earth a Thousand Years · Part 3Chapter 8. Of the Millennium, or Personal Reign of Christ with the Saints on the New Earth a Thousand Years · Part 4Chapter 8. Of the Millennium, or Personal Reign of Christ with the Saints on the New Earth a Thousand Years · Part 5Chapter 9. Of the Last and General JudgmentChapter 10. Of the Final State of the Wicked in HellChapter 11. Of the Final State of the Saints in Heaven

John Gill · 121 of 127

Chapter 8. Of the Millennium, or Personal Reign of Christ with the Saints on the New Earth a Thousand Years · Part 2

1g3. Thirdly, The proof of this glorious kingdom of Christ, may be given from various passages in the New Testament; and,

1g3a. From Matthew 6:10. “Thy kingdom come; thy will be done in earth, as it is in heaven.” To this, as a proof, it may be objected, at first sight, that this is the kingdom of the Father; since it is “Our Father which art in heaven,” the petitions arc directed to. To which it may be replied, that the same kingdom may he called, the kingdom of the Father, and the kingdom of Christ, as it is certain this kingdom we arc treating of is so called; as appears by comparing Matthew 26:29 with Luke 22:30 and there is a good reason to be given for it; because this kingdom is a kingdom which the Father had appointed to Christ, and which will be given him by him (Luke 22:29; Dan. 7:14), and for the same reason the Father calls him his King, because appointed and set by him as king over his holy hill of Zion (Ps 2:6), this kingdom may be called his. Now this is a kingdom yet to come, and is prayed for as being future; and so cannot design neither the kingdom of , nor the kingdom of , nor the gospel dispensation; and though it may include the spiritual reign, the first branch of Christ’s kingdom, yet will not be fulfilled in that; since it respects a perfect state, when the will of God will be done on earth by men, as it is in heaven by the angels; the , in the kingdom state, will serve Christ their king constantly and incessantly, and so perfectly; and this will be a kingdom on earth, where the will of God will be perfectly done, as it is in heaven, and so is a distinct state from that. To all which may be added, that the coming of this kingdom is to be prayed for; not only the first branch of it, in the spiritual reign, as in Isaiah 62:6, 7 but the second coming of Christ, to take possession of his kingdom personally, saving, “Come, Lord Jesus, come quickly!” and this may, and should be a prayer of faith; for since he has directed his people to pray daily for the coming of this kingdom, it may be assured that it certainly will come; for Christ would not direct his to pray for that which never will be.

1g3b. From Matthew 20:21-23. “Then came to him the mother of Zebedee’s children, desiring that her two sons may sit the one on Christ’s right hand, and the other on the left, in his kingdom.” The same request is made by the two sons themselves (Mark 10:35-40). Now though these petitioners were tinctured with the national notion of the Messiah setting up a temporal kingdom on earth, at the time of his first coming; and with which all the apostles seem, more or less, tinctured, until the Spirit was poured down upon them on the day of Pentecost; yet our Lord does not deny, but rather owns, there would be a kingdom of his, in which distinctions of honour would be made, and peculiar privileges, and marks of respect, bestowed on some; but that these would only be given to such for whom they were prepared by his Father: he blames them for their pride and ambition, in affecting to have preeminence above their brethren; and suggests, that their petition was an unseasonable one; it was not a time to think of, and expect honours and preferments, they being now in a suffering state, and must expect sufferings for his sake; yea, that he himself must drink of a bitter cup, and be baptized with a bloody baptism, before he entered into his kingdom and glory; and this would also be their case: this glorious kingdom of Christ, and honours in it, are not to be expected in a militant suffering state; the must suffer with Christ first, before they reign and are glorified together with him; the crown of will not be given, till the good fight of faith is fought; and not before the glorious appearing of Christ, and only to them that love that: this cannot be understood of the kingdom of heaven, or a kingdom there, because there is no sitting at Christ’s right hand there; he is set down indeed in his Father’s throne, and sits at his right hand, where no creatures, angels nor men, are admitted: but in the kingdom state, he will have a throne distinct from his Father, in which his will sit with him (Rev. 3:21), on his right and left; and in which state will be thrones, whereon some will sit, being distinguished from others, with some matins of honour and esteem; for such there will be in this kingdom of Christ, though what they will be is not easy to say; they are signified by one being a ruler over ten cities, and another a ruler over live cities; which is not to be understood literally, but of some posts of honour, and distinctive marks of respect some will have; for as one star differs from another star in glory, so will be the resurrection of the dead; or such a distinction be in the resurrection state—in this glorious kingdom of Christ. In Mark 10:37 instead of, “In thy kingdom,” it is, “In thy glory.”

1g3c. From Luke 1:32, 33. “The Lord God shall give unto him the throne of his father David; and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end!” These words were spoken by the angel to the virgin, concerning her son, who should be great, and be called, “the Son of the Highest;” and which respects him, not in his state on earth, for then he appeared; not great, but mean; and his kingdom was not with observation: but hereafter, in the latter day, when his name should be great among the , from the rising of the sun to the going down of the same (Mal. 1:11), and especially at his second coming, which will be with power and great glory; and he will appear, as the Son of the Highest, as the great God, and our Saviour; and whereas he was the Son of David, according to the flesh, it is foretold, that he should have the throne of his father David, not literally, but mystically; which will have its accomplishment, in part, at the of the Jews in the last day, when they shall seek the Lord their God, and David their king, the true Messiah, and yield subjection to him; but more fully when all the of God are gathered in, both Jews and , over whom be will reign, even over the house of Jacob, that Jacob, the Lord has chosen for himself; and this his kingdom will be for ever; it will not give way to, nor be succeeded by another; in the same sense as in the prophecy of Daniel, it is said to be an everlasting kingdom; there will be no end of it; for when Christ has reigned with his people on earth a thousand years, he will reign with them, and they with him, in heaven, to all eternity; see Micah 4:7.

1g3d. From Luke 22:29, 30. “As my Father hath appointed unto me a kingdom,” &c. Here is a special and peculiar kingdom of Christ, which he calls, “my kingdom;” and which he has by the designation and appointment of his Father; and which was yet to come, as well as that he appointed to his followers; in which kingdom there will be a table, at which all Christ’s people will sit, and eat and drink; not temporally, but spiritually, and shall feed upon a divine repast, suited to their resurrection state; for at this table shall sit Abraham, Isaac, and Jacob, and multitudes from divers parts, and who have lived in the several periods of time; and here will be thrones placed, on which the shall sit; for they will now be “kings and priests unto God,” and shall reign as such, and have judgment given them, and on some distinct honours will be conferred.

1g3e. From Luke 23:42, 43. “And he said unto Jesus, Lord, remember me when thou comest into thy kingdom!” The light and faith the thief had in the kingdom of Christ, and in his future coming to it, were very great; for though Christ appeared now very mean and despicable, suffering a shameful death, and lying under the greatest reproach and ignominy; yet he believed that he would come again, and take possession of a kingdom that belonged to him; and desires that he might be remembered by him at his appearing and kingdom: to which an answer is returned; “And Jesus said unto him, I say unto thee, today shall thou be with me in paradise”: signifying, that he should not stay so long without partaking of his favors; for that day he should be with him in the third heaven, and continue with him till his second coming; and then he, with all his , should come with him, and share in the glories of his kingdom.

1g3f. From Acts 1:6. “Lord, wilt thou at this time restore the kingdom unto Israel?” The sceptre, according to ancient prophecy, was now departed from Judah, and Judea was become a province to the Roman empire; now the Jews had a notion, that when the Messiah came, he would restore the kingdom, and them from the Roman yoke, and make them a happy people, as to temporal things; and with this notion, the disciples themselves were tinctured; and as they believed that Jesus was the Messiah, they had raised expectations of this matter; but when he was dead, their hopes seem to be almost quite gone (Luke 24:21), but Christ being raised from the dead, their hopes revived: and it was a notion that prevailed with the Jews, and does to this day, that the coming of the king Messiah, to deliver them, and the resurrection of the dead, will be at the same time: and, indeed, Christ’s personal reign will take place after the resurrection of the just. And now there having been a resurrection of many of the (Matthew 27:52, 53), and especially Christ himself being risen, and also had spoken to his disciples of things pertaining to the kingdom of God (Matthew 27:3), they might hope that this was the time the kingdom would be restored. Now though they had very obscure and notions of the kingdom; yet Christ does not deny that there would be a kingdom hereafter he should enjoy, and which should be restored to Israel; only blames them for their curiosity in inquiring into the time of it (Matthew 27:7), and which shows that this kingdom will not be till Christ comes to judge the quick and dead, which time none knows but the Father only (Matthew 24:36), and exactly agrees with this passage.

1g3g. From 2 Timothy 4:1. “I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and dead at his appearing, and his kingdom.” This appearing of Christ cannot be meant of his first appearing in human nature, that was past, this future; that was not to judge the world, this will be: nor did his kingdom then appear, now it will: but of his appearing a second time to those that look for him (Heb.. 9:28), and then his personal reign, and glorious kingdom will take place, he now personally appearing in his glory; and when he will judge both quick and dead, will virtually judge, as has been before observed, the dead and living , by raising the one and changing the other, when he shall descend from heaven, and thus appear; and the wicked also, by burning their bodies in the general conflagration which now will be, and by shutting up their souls with Satan, in the bottomless pit. And moreover, the actual judgment, both of the righteous and the wicked, will follow on this appearing of his kingdom; the judgment of the will be at the beginning of it, and in it, and the judgment of the wicked at the end of it.

1g3h. From Hebrews 2:5. “For unto the angels hath he not put in subjection the world to come, whereof we speak;” though the “world to come,” may be understood of the gospel dispensation the apostle had been speaking of in the preceding verses, in distinction from the legal, or Jewish dispensation, angels had a concern in; whereas they have none in the ministry of the gospel. And the Jewish dispensation is sometimes called “the world,” the end of which fell upon the times of Christ and his apostles (Heb. 9:26; 1 Cor. 10:11), and with respect to which, the gospel dispensation may be called “the world to come,” it being usual with the Jews, to call the days of the Messiah by this name; which may take in the whole time between the first and second coming of Christ. But though the apostle may have respect to what he was speaking of in the preceding verses, yet so as to include what he was going on to speak of in the following verses, concerning the second Adam’s world; for the proof of which he refers to the eighth Psalm; which is spoken, not of the first Adam, not even in his state of innocence; the name of the Lord was not then so excellent in all the earth as it has been since, and especially will be; nor were there then babes and sucklings, out of whose mouth strength, or praise, could be ordained; nor was Satan, the enemy and avenger, stilled, he soon got the advantage over Adam; nor could Adam be called then Enosh, a frail mortal man, as that word is thought to signify; nor was he a son of man; nor were the works of God’s hands so universally put under him as is said, not the angels: but Christ, the second Adam, is meant, with whom everything agrees; though, as yet, all things, in the fullest sense, are not in subjection to him, nor will be, till his second coming, till after the binding of Satan, and the resurrection of the dead; and then the last enemy, death, will be destroyed, and his glorious kingdom take place, which angels will have no concern in; they will be employed at the beginning of it, in gathering together the risen ; and at the end of it, in casting the wicked into hell; but not in the kingdom itself; nor will they be needed. Moreover, this world to come, seems to include the new world, the new heavens and the new earth, the apostle Peter speaks of; for his beloved brother Paul, he says, had wrote and spoke of those to the same persons the apostle Peter wrote unto; now he wrote to the Jews, scattered abroad in various places, and therefore must refer to the epistle to the Hebrews, written by the apostle Paul; and where, in that epistle, can he be thought to speak of this new world, the heavens and the earth, but in this passage under consideration? and which may be very well rendered, as it is by Dr. Burnets, “the habitable earth to come;” which will be the seat of Christ’s personal reign.

I take no notice now of the proof from the passages Revelation 5:10, 20:4-6 which are very plain, because I have already made mention of them, and shall have occasion to make more use of them; though Socinus thinks this kingdom cannot be proved from Revelation 20:1-15 since the whole place, he says, must be taken and explained in an allegorical way; but he owns, that should he be asked, what is the allegorical interpretation of it, he is not ashamed to confess his ignorance of it. But that it is to be taken in a literal sense, will appear hereafter.

I go on,

2. To show, that in this glorious, visible, and personal reign of Christ, all the will have a share; they will “reign with him” (Rev. 20:4, 6). I shall not dwell long on the proof of this; because those scriptures which speak of Christ’s kingdom, give plain and clear hints of the reign of his in it.

2a. First, there are various passages of scripture, which give plain intimations of the reign of the with Christ in his kingdom; these are they which he will then “make princes in all the earth” (Ps 45:16), these, however mean in their original, are, through his , set among princes, and shall inherit the throne of glory; and these princes are altogether kings; and being such, shall reign with Christ on earth; for when he, the King, shall “reign in ,” these are the “princes” that shall “rule in judgment” (Isa. 32:1). In the same prophecy of Daniel, which speaks of the kingdom that shall be given to Christ, upon his coming in the clouds of heaven (Dan. 7:14), it is also said (Dan. 7:27). “And the kingdom, and the dominion, and the greatness of the kingdom;” all which is expressive of a glorious kingdom under the whole heaven; and so not a kingdom in heaven, but under it, on earth, and which will extend to all the earth. Such a kingdom “shall be given to the people of the of the most High;” to the people and of Christ, who is Jehovah, the most High in all the earth; such a kingdom they never had yet, nor never will have, till the Son of man comes in the clouds of heaven; “Whose kingdom is an everlasting kingdom, and all dominion shall serve and obey him”: which shows, that this kingdom is of the same nature, extent, and duration, with Christ’s (Dan. 7:14), and in which the will share with him. Brenius thinks, that by one “like the Son of man” (Dan. 7:13), is not meant Christ personally, but his glorious kingdom in the latter day; that as the four preceding monarchies are represented by beasts, for their fierceness, cruelty, and tyranny; his by a man, for the mildness, gentleness, lenity, and humanity of it: and that coming in the clouds of heaven, denotes the divine and heavenly original of it not rising out of the sea, or earth, as the other kingdoms: and he supposes the Son of man, and the people of the of the most High (Dan. 7:27), to be the same to whom the dominion will be given. There is a passage in Micah 4:7, 8 which plainly intimates, that when Christ reigns, his church and people shall reign also; “The Lord shall reign over them in mount Zion, from henceforth even for ever;” to which reference seems to be had by the angel, in Luke 1:32 and then it follows; “And thou, O tower of the flock, the stronghold of the daughter of Zion;” which may be understood of Christ, the tower and strong hold of his people: “Unto thee shall it come, even the first dominion;” he shall have the first, the chief, the principal share in this reign; yet also, “the kingdom shall come to the daughter of Jerusalem,” the church of God, the new Jerusalem, the holy city of the . Our Lord tells his disciples, “That ye which have followed me,” who had embraced him as the Messiah, and received his doctrines, and submitted to his : here should be a stop, and then another clause begin: “in the ;” meaning, not the of , or the ; but a new state of things, the resurrection state: the word παλιγγενεσια, is used by Greek writers, both philosophers and the Christian fathers, for the renovation of the world; and the Syriac version of it here, is, “in the new world,” that is, the new heavens and the new earth, the apostle Peter speaks of; in which new state, the Son of man shall sit on the throne of his glory, reign in it before his ancients gloriously; and then “also,” adds he, “ye shall sit upon twelve thrones, judging the twelve tribes of Israel;” should have posts and places of honour in the church of God (Matthew 19:28), similar to this, is what Christ says to them in Luke 22:29, 30 that as his Father had appointed him a kingdom, so he appointed one to them, in which they should “eat and drink at his table, and sit on thrones,” &c. which is expressive of great nearness to him, communion with him in his kingdom, and of great honour conferred upon them. The saying of Christ, in Luke 20:35 refers to this state; where he speaks of some that “shall be counted worthy to obtain that world, and the resurrection from the dead;” by which is meant the world to come, in distinction from this present world (Luke 22:34), even the new world, the apostle Peter’s new heavens and new earth, which will take place upon the resurrection of the dead; and they that are worthy of the first resurrection, through the of Christ, those shall obtain, possess, inherit, and dwell in the new world, and reign with Christ in it. The kingdom to be restored to Israel (Acts 1:6), which Christ seems to allow will be, is what will be restored and given to the mystical Israel, even the whole Israel of God, all his , consisting of Jews and . When the apostle Paul speaks of that suffer with Christ, being “glorified together” (Rom. 8:17), he elsewhere expresses, by their “reigning with him” (2 Tim. 2:12), and to this reigning together with Christ, he may well be thought to have respect in 1 Corinthians 4:8. “Ye have reigned as kings without us;” treating him, and his fellow ministers, with some degree of contempt, as if they were below them, and they stood in no need of them: and adds, “I would to God that you did reign,” in the best sense, and in the highest degree, even with Christ, in his personal reign; “that we also might reign with you;” in which state the will all reign together. Once more, Christ promises (Rev. 3:21). “To him that overcometh, will I grant to sit with me on my throne; even as I also overcame, and am set down with my Father in his throne”: this promise will be made good to every overcomer; to everyone that is made more than a conqueror through Christ; and will be fulfilled in the kingdom state, when he will have a throne of his own; now he sits on his Father’s throne with him; then he will sit on his own throne, and this will be large enough for all his to sit upon with him; which is as strongly expressive of reigning with him, as words can possibly be. To all which may be added, the relations and characters the bear in scripture, which will strengthen the proof of their sharing with Christ in the glories of his kingdom. “They are,” and will then appear to be, “the children of God, being the children of the resurrection” (Luke 20:36), as Christ was declared to be the Son of God by his resurrection from the dead; so they will be declared also to be the sons of God, by their resurrection from the dead; “And if children, then heirs; heirs of God, and joint heirs with Christ” (Rom. 8:17). Christ is heir of all things, and they are joint heirs with him; he is heir of the world, and the world is theirs, Christ being theirs; not the present world, in which they have but a small share; but the world to come, the new world, the world that Abraham was heir of, through the of faith; as are also all his spiritual seed, even they that are Christ’s; and these are heirs according to the promise, and shall inherit the new earth, and reign with Christ in it. The church and people of God, stand in the relation of a bride to Christ, being espoused to him; hence as he is king, the church is queen; and not only stands at his right hand in gold of Ophir, but sits on the same throne with him; and as she bears the same name with him (Jer. 23:5, 6; 33:16), she shares in his honour, dignity, and glory. The have the character of kings, being made so by Christ to God; and they have the regalia of kings, have thrones to sit on, crowns on their heads, and shall not want a kingdom; being kings, they shall reign on earth, and reign with Christ there (Rev. 1:6; 3:21; 4:4; 5:10; 20:4).

2b. Secondly, all the will share in the glories of Christ’s kingdom; though some will have distinguished honours, yet all will reign with Christ. Some think only the martyrs will rise first, and reign; and, according to the opinion of some, not on earth neither; but shall ascend to heaven, and reign there, while the other , during the millennium, are on earth; and which is grounded on a passage in Revelation 20:4. “And I saw thrones, and they sat upon them, and judgment was given unto them,” those next described; “and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God — and they lived and reigned with Christ a thousand years.” That these were martyrs, no doubt is to be made; they suffered death for the testimony they bore to Jesus and his gospel; and by the manner of their death, beheading, it appears that such are designed who suffered under the persecutions of the Roman pagan emperors, this being a Roman punishment; hence the axe used to be carried before the Roman magistrates; and this one sort of death is put for all others that Christians, in those times, were put to: and these souls seem to be the same with those in Revelation 6:9, 10 such, indeed, who have been slain in the cause of Christ, shall “live,” that is, live again; their bodies shall be raised and united to their souls, and “reign with Christ” in their whole person, body, and soul: but not a word is here said, or elsewhere, of their ascension to heaven, and reigning there; but, on the contrary, those who are said to dwell with Christ, and he with them, are said to come down from God out of heaven (Rev. 21:2, 3), and that there should be two sorts of persons in the millennium, one in heaven and the other on earth; or, as others imagine, that there shall be on earth some in an immortal, perfect state, and others in a mortal and imperfect one; some having the word and among them, and others not, are mere chimeras, for which there is no foundation: and what communion can have with each other, who are either at such a distance from one another, or in such different circumstances? and as to the martyrs, it is certain, there are others besides them who shall live and reign with Christ a thousand years: and who are mentioned in the same text; for it follows, “And which had not worshipped the beast, neither his image; neither had received his mark upon their foreheads, or in their hands; and they,” as well as the martyrs before described, “lived and reigned with Christ a thousand years;” these are not represented as sufferers for Christ, only as confessors and professors of his name; who bore their testimony against the papacy, in every shape of it, and did not yield unto it, neither by word nor deed; and may include all such persons, who, in every age and period of time, abstain from all corrupt worship, false doctrines, and of men. The reason why such who suffered under Rome pagan, and those who submitted not to Rome papal, are particularly pointed at and described, is, because the book of the Revelation is chiefly concerned with the state of the church, from the resurrection of Christ to his second coming. Otherwise, all the Old Testament , as well as new, will have a part in the first resurrection, and share in the millennium reign; even all the that have been from the beginning of the world, now are, or shall be, to the end of it; for,

2b1. All the will come with Christ, who have departed this life, when he comes a second time; this is asserted both in the Old and New Testament (Zech. 14:5; 1 Thess. 3:13 4:14).

2b2. All that are Christ’s shall rise from the dead at his coming (1 Cor. 15:23), and, in consequence of their resurrection, shall reign with him. Now all the people of God, from the beginning of the world to the end of it, all true believers in Christ, are his, belong to him; he has an interest in them, and they in him; and when he comes a second time, they will rise first; and having a part in the first resurrection, shall reign with Christ a thousand years (Rev. 20:4, 6).

2b3. All the of God, and the of the Lamb, are kings and priests; and being such, shall reign on earth; those that are a “chosen generation,” or who are “ according to the foreknowledge of God,” are a “royal priesthood,” or are kings and priests (1 Pet. 1:2 2:9), and all that are by the blood of the Lamb, “out of every kindred, tongue, people, and nation, are made unto God kings and priests,” and “shall reign on earth,” on the new earth, with Christ, a thousand years; even all of them, all that are chosen, all that are (Rev. 5:9, 10; 20:6).