Part 4
pose, by setting up that one nation of the Jews which he had chosen of all
nations, that that one nation should ruin all the nations round about them :
for he was peculiarly their king, and the king of all those other nations also. But now he hath scattered his saints in and through all nations ( Thou hast redeemed us out of all nations, that is the language of the New Testament), he is therefore therein called King of saints ; he carrying on the same design by those saints which he did before, and is as able to make it good, he being no less King of nations still, or Lord Almighty (as you have it in that fore-
cited place). And he being thus peculiarly their King, his interest is to
maintain, defend, and take part with them against all those that do malign them, as he did the nation of the Jews. It is his title, and his most royal
title, and the greatest title, that he is King of saints ; he preferreth it to his
title of being King of nations ; that vanisheth, and is not mentioned in com
parison. This, therefore, answerably must be his greatest interest, which of
all other he now pursueth. And therefore, if all those nations in which his
saints are do not bow to it, and comply with it, he will shew himself that he
is King of saints, and of nations also, by ruining of them. As the greatest interest of the devil s kingdom is to persecute those that keep the command ments of Jesus, so it is the greatest interest of the kingdom of Jesus Christ
to preserve his saints, and to confound those that injure them, for he is the King of saints. And further, in the Old Testament, when this his kingdom was farther off and longer to come, and yet you have seen how strongly he drove on this design then ; but in the New Testament he is ascended, and
personally as man invested into it : We see Jesus crowned with glory and honour (saith the apostle, Heb. ii., whose faith was as real in this as our
sight can be), and he sits there expecting, as thinking the time long,
* till all
his enemies are subdued, Heb. x. 13 ; which the same apostle elsewhere
interpreteth (and therein speaks home to the point in hand), the putting down
* all rule and dominion that are opposite to his saints, 1 Cor. xv., 24th and 25th verses compared. And accordingly in all those psalms, wherever his ascension and investiture into his kingdom at God s right hand
is prophesied of, there the ruin or conversion of kings and kingdoms are also
spoken and prophesied of. Read Ps. ii., Ps. Ixviii., and Ps. ex. And let me add this to all : that as the shorter time Satan hath, the more is his rage, so the shorter time Christ hath, and the nearer he is to the possession of his
kingdom, the more is his zeal for his saints, and indignation against his enemies. His heart is set upon it, and the more eager doth his desire be come every day to attain his long-expected kingdom, and to throw down all that
oppose it ; and therefore it is that we see in this latter age he hath made such
changes in the world. We have seen him do that in a few years that he hath not done in an hundred years before ; for he being King of nations, and King of saints, he pursues his interest ; and being more near his kingdom, he takes
it with violence. We are now within the whirl of it, therefore his motions are rapt. Hence, therefore, all states and kingdoms had need now (of all times else) to be instructed ; and accordingly comply with this interest of
Christ, it is more especially now than ever their greatest interest. It is well
PS. CV. 14, 15.] STATES AND KINGDOMS. 55
for us that Jesus Christ is our king, who is the King of kings and King of
saints ; and withal, that he is so near the enjoyment of his kingdom.
Application. I shall now come to a word of application, which I shall
despatch exceeding briefly. In those fore-rehearsed instances I have carried
you over, and given you a prospect of all kingdoms throughout the story of
the Bible, and at last I brought you and set you down, and left you in the times of these ten kingdoms of Europe, of which the Holy Ghost hath prophe
sied, Rev. xvii. 14 : These (saith he) shall make war with the Lamb, and
the Lamb shall overcome them : for he is the Lord of hosts, and King of kings ; and they that are with him are called, and chosen, and faithful. And, it is
certain, we are in the last times of these kingdoms, and we all here live in one of them. But a word of encouragement and direction to those of this
kingdom.
1. Encouragement. You have heard in those words I last read, the greatest
security that any kingdoms can have in these times : for first, in the general, this text holds forth plainly that Jesus Christ by virtue of his being King of
kings, and being King of saints (as you heard even now), he will overcome and subdue these kingdoms to himself, and yet (for our encouragement) not
so as to destroy them. Why ? Because these kingdoms, as such, shall de
stroy the whore ; and therefore shall not be overcome by way of desolation, but by way of a more happy conquest of reformation and conversion. Thus the text seems clearly to speak : For the ten horns (which are these ten
kingdoms) shall hate the whore, and make her desolate, and burn her with
fire, verse 16. As I have therefore thought this text to be a bar to the pro jected Spanish monarchy, over them, even then when it was in the greatest
height, and in most probability to have carried it ; so the greatest security for continuance and preservation of these kingdoms, because they must re main ten kings or supreme states and kingdoms, until the whore is burnt, for they must destroy her. And first, for their number, ten : it is true, they have indeed been more, yet never fewer, since the breaking of the Roman
empire. And when it is said ten kings, it is not necessarily to be under stood there should be so many monarchs always (in a strict sense as we use the phrase), for in the language of this book kings is put for supreme states. Thus Rome is said to have had seven kings, and yet five of those govern ments were not monarchical. These kingdoms may fall one upon another ; there may be civil broils, and divisions, and distractions, and thereby they may be sorely punished, as we have been, for dealing ill with the saints.
Likewise, two may be joined into one, and one may be broken into two, so
they have varied in several times and ages, yet still they have stood, and at the least the number of ten hath been kept up ; and though they have made war against the Lamb, and have been punished for so doing, yet the Lamb
shall overcome them another way than by destroying them, even by winning ground upon them : so as where you see Jesus Christ hath took footing in any one of these kingdoms by such a way of conquest (as in ours he hath done a second time for double security), stand that kingdom shall till you see Rome down.
Now the next thing I desire you to take notice of in the words is, the rea son why that Christ will thus overcome them, and preserve them. For (says the Holy Ghost) those that are with him (namely, in these ten kingdoms, and so members thereof), are called, and faithful, and chosen. Therefore it is that the Lamb shall work these kingdoms about, and win ground upon them, and shall cause them at length to hate the whore, and therefore they shall stand till the whore be ruined, and how long after, he only knows that hath
set them up.
56 THE GEEAT INTEREST OF [Ps. CV. 14, 15.
It hath been one great outward evidence to my faith, of the truth of the New Testament, that what was in particular foretold in this book so dis
tinctly, should so come to pass as we see it hath done. When John wrote
this prophecy, there were none of all these kingdoms set up, the empire was
not broken. You see the empire hath been broken into these kingdoms, and
they have given their power to the beast ; and we know how rooted the
power of the beast once was in all these kingdoms, so as, who could make war with the beast ? Yet we have likewise seen the Lamb hath overcome many of them, especially these northern kingdoms, where he hath set up his temple. He hath overcome them, and he wins ground upon us every
day, and works us up age after age to a farther reformation, to more light and holiness, and so he will do till he hath perfectly overcome every popish
principle out of them. We see all this done ; we see likewise all these king doms stand, and not subdued to any one civil monarchy over them all. We
see Rome prophesied of in this book, Rev. xvii. 18, yet standing and pos
sessing some of these kingdoms. We see likewise multitudes of faithful
called and chosen, whom God hath raised up in these kingdoms to oppose the whore. All these things we have seen fulfilled ; therefore I believe this
shall be fulfilled too, that these kingdoms shall still continue, where God
hath faithful, called, and chosen, and that they shall be the ruin of the whore
in the end. Having seen and believed so far, we may very well trust him
for the rest. This for the general. More particularly, to you of this kingdom we live in. If you would yet know and be confirmed in what is your greatest interest, this text speaks more punctually to the point, and it holds forth, by way of prophecy, thus much to you, that your interest lies (as you are one of these ten kingdoms) in what I have hitherto told you, even in your faithful, called, and chosen. And let me speak this for your peculiar encouragement farther : that look as where God doth give a command with a reason, upon whom the reason falls most strongly, there is the greatest obligation ; so where God gives a pro mise, and gives it with a reason, where most of the reason is found true, there certainly the promise will take place most in the fulfilling of it. Now, upon what hath he put the standing of these kingdoms, and their being thus
overcome by the Lamb, and that they shall hate the whore, so as to de
* are with
stroy her in the end ? It lieth, you see, in this, that they that
the Lamb are faithful, called, and chosen. He puts the very reason of it
upon this, The Lamb shall overcome them : for (saith he) they that are with him are called, and chosen, and faithful. Now, look[upon this isle in which we live, and it is the richest ship, that hath the most of the precious jewels of our Lord and Saviour Jesus Christ in it, and the greatest treasure of any kingdom in the world, I had well-nigh said, as all the world besides. Now, where there are most of called, chosen, and faithful, certainly there (towards the time of Rome s ruin) the promise will take the most effect. Here, then,
lies your interest. You have it not only confirmed from the general truth of
that great point I have all this while been giving demonstrations of, but fur
ther, you have it confirmed by a more special charter of promise and pro phecy (which you may well believe, having seen so much of it fulfilled), granted forth to these kingdoms long before their erection. And as for this
kingdom, give me leave, upon this so just and solemn an occasion, to take
the boldness to utter this in the same expression, which now well nigh twenty
years ago I used in public, that if we had stood at God s elbow when he bounded out the nations, and appointed the times and seasons that men should live in (as the apostle speaks), we should not have known (unless when Christ himself was alive, and the apostles, in those primitive times,
PS. CV. 14, 15.] STATES AND KINGDOMS. 57
unless in Judea itself, where all the apostles were together), in what age or
in what place, in what nation or kingdom we should have chosen to have
lived in, in respect of the enjoyment of the gospel, and the communion of
saints, more than in this kingdom wherein we live. Other churches they have had the glory of reformation, and have had the honour in the first age of reformation ; but we, though in that respect we have been like to blear-eyed Leah, yet have since been abundantly the more fruitful of saints, faithful,
called, and chosen. This is, therefore, our great security ; and it is the more special interest of this kingdom in which we live, the magna charta
of it.
2. Direction. And, therefore, that which I shall make further bold with your leave and patience, is but only this, to add a word of exhortation and direction
to maintain this interest, and to preserve it. To this end, consider it is not
simply having saints, and multitudes of saints, called, faithful, and chosen, but it is the using them kindly, and dealing well with them, that is the inte
rest of a nation. Judea itself had the best of saints ; it had Christ and his
apostles, and multitudes of others also in that country (which were after wards dispersed into all nations), yet, though they had these multitudes, because they dealt unkindly with them, it was their ruin, and God provided a safety for those his saints, by dispersing them into all nations, through their persecution of them.
That worthy duke of Rohan, that writ that book of the Civil Interest
of the States of Europe, in his preface to it, says, that according as the proper interest of each hath been well or ill followed, it hath caused the ruin of some, the greatness of others. That which that worthy duke thus speaketh of the
civil interest, give me leave, from all the grounds fore-mentioned, to press upon you concerning that which is your greatest interest ; an interest most
divine, most general, and fundamental. THE SAINTS OF ENGLAND AKE THE INTEREST OF ENGLAND ; look to, and keep to this your interest, namely, main
tain and preserve the saints among you, and make provision for them, as you would preserve the kingdom. When afterwards the same author particu
larly comes to speak of the proper interest of England, he hath a saying (and he seems to speak it as if it had been an aphorism of the late queen s), that
England is a mighty animal, which can never die except it kill itself. To
follow his maxim in that also, we may apply it to this interest in hand. There
is a mighty body, and a company of saints in this kingdom. Now if they could all be united in one, and their divisions and animosities allayed, and
all reconciled and made one, I am confident we need not fear if all the na
tions of the world were gathered together round about us. But if ye bite and devour one another, take heed ye be not consumed one of another. It
is a state maxim as well as a church rule, there is nothing else can de
stroy us.
If any man think I am a-pleading for a liberty of all opinions, of what nature and how gross soever, I humbly desire them to remember that I only plead for saints, and I answer plainly, the saints they need it not. The
apostle tells us that there are damnable heresies, so 2 Pet. ii. 1, 2, and they will soon unsaint men ; there are errors that are capital, not holding the
head, so Col. ii. Do but distinguish these from others, and let this be one foundation laid for this union. And when I say saints, I mean no one party of men. Do we not know that the new creature is found in circumcision and in uncircumcision, and as eminent in the one as in the other ; and it were the highest sacrilege in the world to engross that title of saints and the godly party to any one. Characters of saints I need not give you ; it hath been the main subject of the preaching in this kingdom for these
58 THE GREAT INTEREST OP [Ps. CV. 14, 15.
forty years and upwards to describe them to yon, and distinguish men from men.
As there are multitudes of faithful, called, and chosen ones in this
kingdom, so you, honourable and worthy senators, are the called and chosen out of all these to this great work, and have obtained mercy from our God to be in a great measure faithful. Consider the trust God hath committed to you. You have the richest treasury that I know God hath above ground elsewhere on earth. The saints of England are the interest of England. Write this upon your walls, to have it in your eye in all
your consultations, never to swerve from it for any other interest whatsoever.
And have respect to the saints, and to the whole lump of them. If you will maintain your interest whole and entire, have regard to the saints, small and great. You shall often find that expression, as in Kev. xi. 18, When the kingdoms of the world became the kingdoms of Christ ; and Kev.
xix., when the whore is judged, ver. 2, it is said that
* all the saints, small and great, rejoiced, ver. 5, 7. What vow doth David make when he should obtain the kingdom ? Mine eyes shall be upon the faithful of the land, that they may dwell with me, Ps. ci. 6. Let yours be so. You are the shields of the earth, under God, and for his saints, as in
Ps. xlvii. The shield should defend the whole body, and all the parts and members of it. You are covering cherubims unto the ark of God (so the
prince of Tyre is called, Ezek. xxviii. 16) ; stretch your wings from one end of the holy of holies to the other, so as to cover all. You are the nails of the temple, and for the vessels thereof, as Eliakim, Isa. xxii. 24, is called a
nail, on which all the vessels should be hung, and by whom alike supported, the vessels of small quantity as well as great, from the vessels of cups even to all the vessels of flagons ; so the prophet there speaks, comparing the
people of God to the vessels of the sanctuary, and small weak saints to the
vessels of smaller quantity, and the stronger to the greater ; and Eliakim to a nail, and a like support to all. Shebna, his predecessor, had been an oppressor of the saints, and therefore God says of him that he should be driven from his station, and cut or sawn off from the wall, so as the wall should stand ; and he would put Eliakim in his room, and hang all the saints upon him. You are Mordecais, and it is said of him in Esther
x. 3, that he was accepted of the multitude of his brethren, seeking the wealth of his people, and speaking peace to all his seed. You are likewise called shepherds ; now the shepherds are to take care of all the sheep. Oh see that all the sheep be folded, and have pastures to lie down in ; not only a staff and a rod, but folds and pastures for them. Take care not of the
strong only, but of the sick and the diseased, so the expression is, Ezek.
xxxiv. 21, those that are sick and diseased, that men did push with their horns till they were scattered abroad, not only reduce them from their scat
terings in a dark and a cloudy day, as Ezek. xxxiv. 13, 14, but feed them in a good fold, and judge betwixt them and those that would push them. You are fathers, and you should see provision made for all the children ; and though they through waywardness will not eat together, yet let them not starve.
And to conclude, let me use your own word to you, unite, or (if you will the apostle s) reconcile all the saints in this kingdom together. Providence hath disposed it so, that they do and will differ in judgment. The apostles, who were oracles infallible, could not in their times wholly prevent it ; and
differing thus in judgment, they will hardly ever of themselves agree. But
it is your work, and will be your honour, to make them and to cause them so to do, and to find out ways whereby this may be done, notwithstanding
PS. CV. 14, 15.] STATES AND KINGDOMS. 59
these their differences. Thus Constantine dealt as a reconciler amongst his
divines, and he did it with success.* It is of all works the happiest and most glorious, for it was Jesus Christ his eminent work : Eph. ii. 14, He
is our peace, who hath made both one, and hath broken down the partition wall between us, having abolished in his flesh the enmity ; and a greater
enmity was betwixt Jews and Gentiles than among us. He did it by his
blood ; do you mingle his blood with faith, and mingle therewith but the
rules given by the apostles by which they effected this, as in Eom. xiv., when
one believed that he might eat all things, another that was weak durst not, but ate herbs, ver. 2. Let not him that eateth, says he in this case,
despise him that eateth not, and let not him that eateth not judge him that
eateth. And ver. 14, Let us not judge one another any more. Certainly
this rule, with such others, reduced to practice, as are found in their writings, would heal all. I shall not stand to dispute that place now. I shall only, upon occasion thereof, acquaint you with an observation which to me was
strange (having considered former proceedings) when I first found it. In
the late Book of Canons, that were made just afore this parliament and stirs
began, when the bishops would have brought in bowing towards the com munion table (the altar, as it was called), after many specious colours pre faced thereto, they close all with this, In the practice or omission of this
rite, we desire that the rule of charity prescribed by the apostle may be
observed, which is, that they which use this rite despise not them who use
it not, and that they who use it not condemn not those that use it. Could
they not have said so sooner ? The observing this very rule about those
other things urged by them had ended all the quarrels, prevented all the op
pressions of tender consciences, that were during all their days ; it had saved and prevented the silencing of how many faithful ministers by them. But God (who, afore he punisheth, usually takes evidence, or at least lays a
ground of their conviction whom he punisheth), when he had once drawn
this out from them (though they did it for an end, to facilitate the introduc
tion of that which was a novelty), yet then, ex ore tuo, out of their own mouths he condemns them, and stays not a moment from the execution. But from that time and word uttered by them, and published to the world,
began their ruin ; it hastened, and hastened instantly. I am confident of it, that Christ, that King of saints that is in heaven, he
will not rest till such time as he hath made us one, if not in judgment, yet in forbearance, and that if we will not take warning, and will not agree it, that either antichrist, or Jesus Christ himself, will come in upon us, and we
shall be made to do it one way or other.
But if this great design of reconciling all the saints could be brought to a
full issue and perfection ; and if this your interest (a regard had to all the
saints in this kingdom, which to me upon all the grounds fore-mentioned is the greatest interest of this kingdom) be followed and maintained, I would not fear, though (as the prophet Zechariah saith of Jerusalem, chapter iii.
verse 3) all the people of the earth were gathered together against us. We
fear foreign forces ; certainly let us keep to our own proper interest, and then
if all the nations of the world were gathered together against us, I believe
they would have the hardest pull of this nation that ever was of any. The Lord is here (as the prophet speaks, Ezek. xxxv. 10), or (let me express it
* Lege Eusebium in Vita Constantini, lib. iii. c. xiii. Ipse concilio interfuit, reconciliavit eos qui dissidebant, et ad concordiam persuasit
: Eos qui paulo insolen-
tiores et ferociores fuerunt, mitigavit ; nee antea desiit, quam omnes ad concordiam
revocaverit, et turn hanc quasi secundam victoriam nactus, iwivixtov iogrvv, Festum Triumphale celebravit. Whitak. contr. 3, quzest. 4.
GO THE GREAT INTEREST OF STATES AND KINGDOMS. [Ps. CV. 14, 15.
in those similitudes Zechariah there useth) if they should come, and think to devour us, they will find this kingdom to be a cup of poison to them, verse 2 (so it is in your margins, but we read it, a cup of trembling), which
they must not only vomit up again, but will be their death and destruction ; they will find it to be a burdensome stone, as verse 3, which while they go about to overturn, or stir, or meddle withal, it shall fall back upon them, and cut them to pieces
: I will make Jerusalem a burdensome stone for all
people : all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it. And you that are the governors of Judah (as at the 6th verse) shall be as an hearth of fire among the wood, and a torch of fire in a sheaf, and all that oppose you and
rise up against you shall be but as so many straws. Take a stack of straw, great for bulk and number, and lay it upon a few coals of fire upon an
hearth, and what will become of them all ? Though they cover the fire awhile,
yet they will soon be consumed and burnt up. Bead the 6th verse : I will make (saith God) the governors of Judah like a hearth of fire among the wood, and like a torch of fire in a sheaf, and they shall devour all the people round about, on the right hand and on the left.
I shall only end with what is further spoken there of these governors of Judah in the 5th verse (which is the sum of what I have said), The gover nors of Judah shall say in their hearts (as comforting themselves thereby), 1 The inhabitants of Jerusalem shall be my strength, in the Lord of hosts their God. And so say you, the saints of this our Jerusalem are our greatest interest and security through the Lord of hosts, his being our God ; and let this saying be ever in your hearts, to encourage and to guide you.
Die Mercurii, 25 Feb. 1645. Ordered by the Commons assembled in Parliament, That Sir Kobert Harley and Master Purefoy do from this House give thanks to Master Thomas Goodwin for the great pains lie took in the sermon he preached this day at the entreaty of this House, at St Margaret s, Westminster (it being the day of public humiliation), and to desire him to print his sermon. And it is ordered that none shall print his sermon without icence under his handwriting.
H. ELSYNGE, Cler. Parl. Dom. Com.
I do appoint Robert Dawlman to print this sermon.
THO. GOODWIN.
A GLIMPSE OF Z ION S GLORY;
OR, THE CHURCH S BEAUTY SPECIFIED.
Original Title : * A GLIMPSE OF SYONS GLORY:
OR, THE CHURCHES BEAU TIE specified.
Briefly layd open in a Sermon, at a
general Fastday in Holland.
By T. G. And now Published for the Good and
Benefit of all those whose Hearts are
raised up in the expectation of the glo
rious Liberties of the Saints.
Psal. 87. 3.
Glorious things are spoken of Thee, Thou Citie of GOD !
Esay 40. 10. 11. Behold the Lord shall come with might against the strong ones, and his
arme shall rule for him.
LONDON, Printed for William Larnar, and are to be sold at his
Shoppe at the Signe of the golden Anchor
neere Pauls-Chaine. 1641.
* This Sermon is reprinted from a copy kindly placed at our disposal by Mr Grosart,
the only copy known to be extant. We are not aware who the author of the Epistle
to the Reader may have been, but there can be no doubt that the Sermon is an
authentic production of Dr Goodwin. ED.
THE EPISTLE TO THE EEADER.
CHRISTIAN READER, thou hast here presented to thy view a small tract, the matter whereof is weighty, and of concernment to all that are the professed subjects of Jesus Christ. It is a thing of sad consequence to consider how we have been kept under blindness and darkness, although not totally, yet in a great measure, in regard of such truths as do immediately strike at
: as namely this great truth, CHRIST THE KING OF HIS CHURCH ; and that Christ hath given this power to his church, not to a hierarchy, neither to a national presbytery, but to a company of
antichrist and his false power
saints in a congregational way. Now these truths strike directly at anti
christ, and therefore kept and quelled down as errors. And so by reason of this obscurity (we being half blind) such bright truths seem strange to
us, and go under many aspersions and calumnies, as carnal, erroneous, absurd, and the like. And truly we have been so accustomed to the yoke, that we seem to beat down freedom with casting up a thousand surmises, dreaming of strange consequents. Nay, there is a generation of men in these times (some or most of them seeming to plead for Christ) are as inveterate against the one true way of Jesus Christ, as if it would be the
bondage of Rehoboam succeeding the light oppression of Solomon ; whereas
it will prove to be a haven to our tedious storms, and a period to many distractions.
Reader, give over thy wonted censuring of men s labours, and learn to be more wise ; lay aside all prejudicial thoughts concerning this tract, and
weigh it in the balance of the sanctuary, comparing it with the word ; if it
will hold out there, then embrace it, and make use of it for thy comfort. Indeed, it may be beneficial to thee divers ways.
First, By this thou mayest learn to prize Jesus Christ more. What was that among other things that made Christ so beloved and excellent in the
eyes of his spouse ? His head was of gold. Now what is this head of
gold but that excellent government that is upon his shoulder.
Secondly, It will administer comfort to thee, in regard of the former
yokes, of which there are hopes they will be broken off, at least in the
accomplishing of these truths. Nay, the day is now dawning wherein Sion s peace and comforts shall be fulfilled, Jesus Christ set up, the sole and great King of his church.
Thirdly, It will teach you to make that use of it that the apostle Peter doth of the like truths,
* What manner of persons ought we to be ? The use of it is divers, beyond my reach or weak judgment to prescribe ; and indeed my commendation of it doth but darken it, I being so far below the matter and the author. But thy experience may make up that of which I
fall short. So commending thee (both in the use of this and anything else
64 THE EPISTLE TO THE READEK.
that bears the stamp and image of truth upon it) to the teaching of that
Spirit that is the author of all truth in the hearts of believers, to be taught by it, I leave thee in the perusing of this small treatise, hoping thou wilt
reap some good by it. Farewell.
Thine in the Lord Jesus, to command,
W. K.
A GLIMPSE OF ZIOFS GLORY; OR, THE
CHURCH S BEAUTY SPECIFIED.
And I heard as it were the voice of a great multitude, and as the voice of many
waters, and as the voice of mighty thunderings, saying, Halleluiah, for the Lord God omnipotent reigneth. REV. XIX. 6.
AT the pouring forth of the fifth vial, there was a voice saying, Babylon is
* a voice, as the
fallen, is fallen ; at the pouring forth of the sixth, John hears
voice of many waters, and as the voice of thunderings, saying, Halleluiah, the Lord God omnipotent reigneth, immediately following the other. Baby lon s falling is Zion s raising ; Babylon s destruction is Jerusalem s salvation. The fourth vial was poured upon the sun, which is yet doing (namely, upon the emperor and that house of Austria), and will be till that house be de
stroyed. The heat of that makes the seat of the beast hot, and prepares it unto the fire that it is appointed unto. God is beginning the pouring forth
of the fifth vial, namely, upon the throne of the beast, upon Babylon. This
is the work that is in hand. As soon as ever this is done, that antichrist is
down, Babylon fallen, then comes in Jesus Christ reigning gloriously ; then comes in this halleluiah, the Lord God omnipotent reigneth. Let Christ
live, and Barabbas die, was the last speech of Tremellius. Let Babylon fall,
let Jerusalem rise, and Christ reign in his glory ; this is the voice of all the
saints this day, and will continue to their last voice. It is the work of the
day to cry down Babylon, that it may fall more and more ; and it is the work of the day to give God no rest till he sets up Jerusalem as the praise of the whole world :
* Blessed is he that dasheth the brats of Babylon against the
stones. Blessed is he that hath any hand in pulling down Babylon, and
beautiful likewise are the feet of them that bring glad tidings unto Jerusalem, unto Zion, saying,
* The Lord God omnipotent reigneth. This is the work of
this exercise, to shew unto you how upon the destruction of Babylon Christ
shall reign gloriously, and how we are to further it.
The words then read unto you, they are, you see, an halleluiah.
Quest. But what is that to the day of a fast ? Is an halleluiah suitable to a fast ? Halleluiah is praise ye the Lord. The work of a fast is a mourn
ing work, and yet this halleluiah is suitable to this day of fast.
Ans. 1. Suitable. First, our mourning is to be evangelical, and therefore
to have comfort mixed with it. VOL. XII. E
66 A GLIMPSE OF ZION s GLORY. [REV. XIX. 6.
Secondly, Because our mourning is a preparation to, and hastening of, this
halleluiah.
Thirdly, Because we are by faith to speak of things as if they were done, therefore now to shew you what is to be done, and what we are to look upon as if it were done this day, halleluiah is suitable for that.
Yea, further, a day of humiliation is a day of reconciliation too as well as a day of humiliation ; and the great fruit of our reconciliation with God is
the setting up of the kingdom of his Son.
Yea, we read of the church of the Jews, that in their returning from the
captivity, God did lead them by weeping, Jer. xxxi. 9. The argument of
deliverance from captivity under antichrist, and the setting up of the king dom of Jesus Christ, may stand with our weeping, and we in a weeping and a mourning frame are fittest to hear such an argument as this is.
Quest. Halleluiah is an Hebrew word : why here used ? Ans. First, To note the joining of the church of the Gentiles with the
Jews, according to the prophecy in Zechariah xiv. 9, The Lord shall be
King over all the earth : in that day there shall be one Lord, and his name one.
Secondly, Because the Gentiles are to provoke the church of the Jews to come in, according to the prophecy of Isaiah, chap. ii. 3, 5, Come ye, let
us go up to the mountain of the Lord, to the house of the God of Jacob, and he will teach us of his ways, and we will walk in his paths. Fifth verse, house of Jacob, come ye, and let us walk in the light of the Lord ; the Gentiles
calling upon the Jews to come in. So it shall be at the Jews calling ; and
therefore this Hebrew word is used, halleluiah, as if the Gentiles should pro voke the Jews, after antichrist is fallen, now to praise the Lord, because he
reigns.
In this halleluiah there are these two things considerable. First, what it
is for which this halleluiah is sung ; secondly, from whom. First, what it
is for. It is for this, because the Lord God omnipotent reigneth ; the Lord
God, that is, Christ. Christ now appears to be Lord God. His Lordship and dominion was much darkened before ; now it appears to all the world that he is Lord God, Lord God omnipotent. The name of Christ is
the mighty God, as Isa. ix. 6, but he is but little known by this name in
comparison. After antichrist is fallen, he shall be known by his own name, the mighty God, the Lord God omnipotent, the Lord God omnipotent
reigneth. His crown and his dignity were as it were hidden before in com
parison. Little of the power of the sovereignty of Christ did outwardly appear before, but now it shall appear before the eyes of all his enemies, that
it is he that reigns, he hath the kingdom of kingdoms, and is the Lord of
lords. 2. From whence came this halleluiah ? I heard as it were the voice of a great multitude, and as the voice of many waters. By waters we are to understand people
: the voice of many waters, of many people.
First, It is the voice of the waters, the voice of Jesus Christ reigning in
his church, comes first from the multitude, the common people ; the voice is heard from them first, before it is heard from any others. God uses the common people and the multitude to proclaim that the Lord God omnipotent
reigneth. As when Christ came at first, the poor receive the gospel ; not many wise, not many noble, not many rich, but the poor; so in the reforma
tion of religion after antichrist began to be discovered, it was the common
people that first came to look after Christ. In Cant. v. 7, we find the church inquiring for her beloved, which is to he understood of these times of
reformation. She went to the watchmen ; the watchmen smote her, despised
her, and persecuted her. At the 8th verse, she goes to the daughters of Jer-
REV. XIX. 6.] A GLIMPSE OP ZION S GLORY. 67
nsalem, and inquires for her beloved, that is, among private Christians and common people ; and this glorious church that is to come, when the Lord God omnipotent reigneth, according as it is here said, the voice will be first among the multitude. It is observable that we have in Cant. vii. 1, where you find a description of the glorious church that is a-com ing, wherein
Christ is to reign gloriously. The description there begins at the feet, and
goes upward. When Christ is described, Cant, v., the description of Christ
is from the head, and so downward ; but when the estate of the church in her
glory is described, she begins at the feet, and goes upward ; to note the
beginning and the raising of the church is like to be at first among the meaner sort of people, among the multitude. The halleluiah for Babylon s
downfall was among the multitude before it came to the four and twenty
elders, as you may see in the beginning of the chapter. The business, brethren,
concerning the Scots, it is a business, in the issue whereof we hope there will be great things. Where began it ? At the very feet, at the very soles of
the feet. You that are of the meaner rank, common people, be not dis
couraged, for God intends to make use of the common people in the great work of proclaiming the kingdom of his Son : the Lord God omnipotent
reigneth. The voice that will come of Christ s reigning is like to begin from those that are the multitude, that are so contemptible, especially in the eyes and account of antichrist s spirits, and the prelacy, the vulgar multitude, the common people. What more contemned in their mouths than they
! and
yet it is from them that this voice doth come, The Lord God omnipotent
reigneth. We read in the 2 Chron. xxx. 15, that the priests and Levites were ashamed in that glorious reformation of Hezekiah. They did not pre pare themselves as the people did ; so it is many times that in many places where God is doing a great work ; and whensoever God sets up the kingdom of his Son in that glorious manner that he doth intend, he will not begin with the priests and Levites. They will not be so forward, but the people at the first are more forward. In Neh. iii. 5, it is said concerning the building of the temple and Jerusalem, that the nobles did not put to their necks, but
it is said the people blessed those that came to dwell at Jerusalem. But
yet mark further, it came from the multitude as the noise of many waters. Though the voice of Christ s reign came first from the multitude, yet it comes but in a confused manner, as the noise of many waters. Though the multi tude may begin a thing, and their intention may be good in it, yet it is not
for them to bring it to perfection. That which they do commonly is mixed with much confusion, and a great deal of disorder : it was but as the voice of many waters. The people had a hint at something
: Down with anti
christ, down with popery, not understanding distinctly what they did ; their voice was but as the voice of many waters ; therefore it follows, and as the voice of mighty thunderings, that is, as one paraphrases of it, the voice that
is more terrible and piercing like the thunder. After the beginning of this confused noise among the multitude, God moves the hearts of great ones, of
noble, of learned ones, and they come into the work, and their voice is as the voice of mighty thundering, a voice that strikes terror, and hath a
majesty in it to prevail. We hear of the voice of the multitude in our own
country, as the voice of many waters. They cry up the kingdom of Christ, and cry down the kingdom of antichrist, cry down Babylon and the prelacy ; but this doth seem to be the voice of many waters, that the adversaries derided
it, scorned it : it is but the multitude, a company of rude people. But blessed be God, we begin to hear the voice from the thunderings too in a more
terrible way. God begins to work upon the great ones of the land, the wor
thies of the land that are drawn together in that assembly, and they do begin
68 A GLIMPSE OF ZION*S GLORY. [REV. XIX. 6.
to come to the land, and beyond the land, to our ears, as it is terrible in the
ears of the adversaries that they begin to fear. This is the work of the day, for us to lift up our voice to heaven, that it might be mighty to bring forth more and more, the voice of our parliament as a voice of thunder, a terrible
* The Lord God omni
voice to the Antichristian party, that they may say,
potent reigneth. And let us not be discouraged, for our prayers, though they be poor, and mean, and scattered, they may further the voice of thun-
derings; though our prayers be as the voice of many waters, confused, we may by them further this work, so as to hear more of the voice of our
* The Lord God omni
worthies that are assembled as thunderings, saying,
potent reigneth. 1 Sam. vii. 9, when Samuel did but offer a sucking lamb, there arose thunderings. If we come before the Lord, and it be but a sucking lamb that we are able to offer ; if we come but to present ourselves only to
testify on what side we are, there may come that voice of thunderings from our
parliament, furthered by our voice, saying, The Lord God omnipotent
reigneth. How gladly would we hear this voice come from our nobles, and
the king himself, and the great ones of the kingdom, to hear them powerfully commanding and speaking for the furtherance of the kingdom of Jesus Christ, and the setting it up. But to come more closely to the words. There are
these two doctrinal conclusions that contain the scope of them :
Doct. 1. First, That though the kingdom of Christ may be darkened for a
while, yet certainly Christ will reign in his church gloriously, at which
the saints will sing halleluiah.
Doct. 2. Secondly, That the beginning of this glorious reign of Christ, the
multitude of the people shall be the furtherers of it, and take special notice
of it. It is but only the first that I do intend to speak of in way of a doc
trinal conclusion. It is this. Doct. Though Christ s kingdom be for a while darkened, Christ shall reign
gloriously. That is implied. It is revealed to John as a great wonder, as a glorious thing. Why, did not Christ reign before ? Yes, but not in that manner that now he is to reign. The kingdom of Christ hath been exceed
ingly darkened in the world ; though it now begins to appear a little more
brightly, it hath been exceedingly darkened. When he came in his own
person, how did he appear to reign, and be the Lord God omnipotent ? I mean outwardly he was a man of sorrows, one that was rather a worm than a man ; as it is said of him, He was one in whom
* appeared no form and
beauty for which he should be desired. He was even bruised by his Father. He was in the form of a servant, yea, in the form of an evil servant, being made sin for us, and beaten like an evil servant, yea, made a curse for
us, and that in the abstract. How did he reign ? They made him a
king in way of derision, put a reed into his hand instead of a sceptre, and bowed the knee in scorn, and called him the king of the Jews ; and thus he reigned outwardly, and not otherwise, in his own person. And afterwards
in the primitive times how did he appear to be Lord God, and to reign there, when the heathen emperors reigned over his subjects, and had their wills
upon them ? His subjects were but a company of poor, distressed, forlorn
people, wandering up and down, persecuted, and destitute of all comforts.
Afterwards, when God brought Constantine the Christian emperor and others
to reign, the church enjoyed a little peace ; this was but for a little time. In the 8th of the Revelation, it is said there was silence in heaven for half an hour, which is applied to the little time of respite that the church had in
Constantine s time ; for Licinius, who was joined with Constantine in the
empire, presently fell off, and grew a persecutor. Then spread Arianism
over all the world, that all the world seemed to be an Arian ; so that he was
REV. XIX. 6.] A GLIMPSE OF ZION S GLOBY. 69
not acknowledged Lord God, and therefore not reigned. Then antichris-
tianism spread itself, and he set up himself as Lord God, and he prescribed laws to the consciences of men, and Christ was cast out of his throne. Yea,
to this day how little hath Christ reigned outwardly
! The devil himself is
a greater king, I mean in regard of multiplicity of subjects. Divide the world
into thirty parts, and there are not above five of those that acknowledge Christ ; and out of those five take them where antichrist reigns, and how
! And among them, where Christ is acknowledged and antichrist rejected, how is his kingdom persecuted, and of the better
little doth Christ reign
sort ! How is his kingdom slighted, and many forward professors and
zealous ministers have hard thoughts of it ! Yea, among those that set up his kingdom, in regard of their miscarriages, his kingdom is darkened ; so that
Christ hath but a little reign in the world. And it is a glorious thing spoken of to John, that Christ, Lord God omnipotent, reigneth. What shall we
say to these things, that Christ should be king of heaven and earth, and should appear so little in his reign as he hath done, and yet doth to this
! Let us stay a little here, and admire at the infinite depth and wisdom
day
of God s counsels that are past finding out ; what God should aim at and mean (if we may speak with holy reverence) to suffer these things, that his own Son, so infinitely dear unto him, should have his glory so darkened in
the world as he hath. We may think of some reasons why God doth suffer
this ; but what his aim and intentions are in the depth of his counsels is
infinitely beyond us.
Reason 1. It may be it is to be a stumbling-block to wicked and ungodly men in his just judgment, that they should see and not understand.
Eeason 2. And it was upon this ground that God suffered his kingdom to be darkened hitherto, that antichrist might prevail, because of much glory that he is intended to bring out of the prevailing of antichrist in the world. Therefore in his providence he hath so permitted it, as that the kingdom of
his Son for many years should be darkened. And, my brethren, if the
kingdom of Christ had been kept in congregations, in that way that we and some other churches are in, it had been impossible that antichrist should have got head. But God in his providence, because he would permit anti
christ to rise and to rule for a long time, and he hath many things to bring out the kingdom of antichrist to work for his glory, therefore God hath
left this truth to be so dark, the setting up of Christ in his kingly office.
Reason 3. Thirdly, because God would exercise the faith and other graces of his Spirit in his children, that they might believe in and love Jesus Christ
for his spiritual beauty, though there appears nothing but spiritual beauty, though no outward beauty, no outward kingdom doth appear, but he be as a spiritual king only. It was a great and a glorious work in those three wise men that came to Christ, that offered frankincense, and gold, and myrrh to Christ when he was in a cratch in a manger ; and so for God s people now
to believe in him, now to love, now to rejoice in him, to offer all to him, now
his kingdom is darkened, now he doth appear so mean as he is, this is a
glorious work of faith ; and we should labour much to exercise this work of
faith, in looking upon this spiritual beauty that is in Christ, and satisfying our souls in that, that so we may not be offended at the darkening of Christ s
kingdom outwardly. And the less Christ doth reign outwardly in the world, the less glorious his kingdom doth appear outwardly, the more let us labour
to bring our hearts under his spiritual reign ; the more others say, We will not have this man reign over us, the more let our souls subject themselves
to him, and say, Christ is our King, and let him reign for ever over us ;
yea, let us labour to sympathise with Jesus Christ in the darkening of his
70 A GLIMPSE OF ZION s GLORY. [REV. XIX. 6.
glory and of his kingdom. Jesus Christ, though he [is] the glory of his Father, the brightness of his glory, the character and graven form or the image of
his Father, yet is he contented to have his glory darkened. Who are we
that we must have glory in this world and outward excellencies, when Christ
is willing to be without them ? Let us be willing to go, like the witnesses, clothed in sackcloth, till Christ comes to reign. There are white-shining garments prepared ; but that time is not yet, though it will not be long. The bridegroom yet seems to be absent, and therefore it is fit for the spouse to go low and mean in the mourning weeds as a widow ; the trimming of the
bride in her outward glory may come hereafter, when Christ shall come in
glory into the world.
Reason 4. And lastly, the kingdom of Christ is darkened for a while out
wardly, and therefore it should teach us to bless God so much the more for
that opportunity that we have of setting up Christ as king amongst us; for yet the voice is not heard much, that the Lord God omnipotent reigneth abroad
in the world, though lately some noise we have heard ; but, blessed be God, in our congregations amongst us we may hear that the Lord God omnipotent
reigneth. It is through our wretched wickedness if his kingly power be not
fully set up amongst us in all his ordinances. And that we should have an
opportunity to set up his kingly power amongst us here, while it is so much
opposed and so little known in the world, it is a great mercy. And let us
take heed of abusing that opportunity we have for darkening the kingly power of Christ which we profess to set up, especially in these times, when
there comes to be a voice, though confusedly, from the multitude, and some kind of voice of thunder from the great ones.
But though it be dark for a while, certainly he shall reign, and the voice
* Halleluiah, the Lord God
will be glorious and distinct one day, saying,
omnipotent reigneth. He shall reign, first, personally; secondly, in his saints.
First, Personally. We will not fully determine of the manner of his per sonal reigning ; but thus far we may see, there is a voice of great waters, though not distinct, but a probability in his person God and man. He shall
reign upon the earth, here in this world, before that great and solemn day. There are divers scriptures that have somewhat of this in them. We cannot
give the distinct \oice of those scriptures ; but many of God s saints, they do hear something, and when a thing grows nearer and nearer, God will
reveal it more distinct : Zech. xii. 10, They shall look upon him whom
they have pierced, and shall mourn for him as one mourneth for his only son. It is usually understood either of a spiritual looking by the eye of
7 of judgment. But why should we take
faith, or beholding Christ at the da}
it for a spiritual looking, and looking at the day of judgment ? That place doth not hold out ; that is not the thing intended. They shall mourn every one apart. This is not like the setting forth of the mourning at the day of
judgment. And take but this one rule, that all texts are to be understood
literally, except they make against some other scriptures, or except the very coherence and dependence of the Scripture shews it otherwise, or it makes
against the analogy of faith. Now there is nothing against this, but it may be so. A second scripture that seems to hold out somewhat is that in Mat.
xxvi. 29, I will not henceforth drink of the fruit of the vine until that day when I drink it new with you in my Father s kingdom. It is true this is
likewise interpreted in a mystical sense, but there is no reason why we may not take it literally ; not in the kingdom of his Father in heaven, but in that
kingdom that he shall come in here to drink the fruit of the vine, to have communion with his saints in this world, 2 Thes. ii. 8. Antichrist shall be
destroyed by the brightness of Christ s coming, the brightness of his personal
REV. XIX. 6.] A GLIMPSE OF ZION s GLORY. 71
coming: and that place, Rev. xx., where it is said, The saints shall reign with him a thousand years, which cannot be meant reigning with him in
heaven. It is made as a proper peculiar benefit unto such as had refused
antichrist s government, especially to the Christian church. It is likely
divers of the prophets and patriarchs may come in, but especially it belongs
to the Christian church. Now the reigning with Christ a thousand years is
not meant reigning with him in heaven, for after these thousand years there
shall be many enemies raised against the church. Gog and Magog shall
gather themselves together. If it were meant of heaven, that could not be ; and therefore it must be meant of Jesus Christ coming and reigning here
gloriously for a thousand years. And although this may seem to be strange,
yet heretofore it hath not been accounted so ; it hath been a truth received
in the primitive times. Justin Martyr, that lived presently after John, he
spake of this as a thing that all Christians acknowledged; and likewise
Lactantius hath such expressions in divers places of his seventh book, that
there are glorious times coming, wherein shall be plenty and fruitfulness in
the church ; yet first Rome must be burnt, and Babylon first down, and
brings the sybils, the heathen oracles, for it ; and after a little time there
shall be stirring up of enemies against them. Thus far they go. If they did not believe that Christ himself should come personally to reign, yet he
shall with his saints reign in a glorious manner, and the church shall be so
raised up in the world outwardly as to be above all the men of the world in outward glory.
And there are many scriptures full for that which we may be much more
confident in, than we can be of the other. There is a time coming when
there shall be this halleluiah in the church, The Lord God omnipo tent reigneth, as in Dan. vii. 17, 18 ; The four beasts are the four mo
narchies, and the last is the Roman monarchy, and that Babylon shall go down together ; and immediately upon that, the saints of the Most High shall
take the kingdom, and possess the kingdom for ever and ever, at the 21st, 22d verses ; ver. 27, And the greatness of the kingdom under the whole heaven shall be given to the people of the saints of the Most High. The
kingdom under heaven is not the kingdom of the world to come. More
apparent is that in the 12th of Daniel, which is ordinarily interpreted of
the day of judgment ; but surely this text doth not aim at the day of judgment principally, but at a time before. First, because many that
sleep shall awake, not all, but many. Secondly, he says, that they that are
wise shall shine as the brightness of the firmament ; whereas the glory that
shall be put upon the saints in heaven shall be as the sun. Though this
glory be great, it is inferior to that which shall be. The third reason is, that Daniel must shut up these words, and seal up this book as a great secret. That there should be a resurrection at the last day, a reward of happiness to
the righteous, and of misery to the wicked, is no great secret ; but this that was revealed to Daniel was a great secret. But Daniel might say, if the book be shut up, How shall the truth come to be known ? Many shall run to and fro, and take pains in finding it out, and at last this truth shall come to be found out, and knowledge shall be increased ; and certainly it
is the antichristian yoke that doth hide this truth. Men dare not whisper of any truth, but of such as are held in the church of Rome; but when there comes to be a liberty of churches, and that men may freely search into this
truth, knowledge will be increased. The fourth reason is, because in the
last verse there seems to be a promise even to Daniel, that he should have
his share and part in this glory. Was it such a matter that Daniel in the
resurrection should have his lot, and that he should stand up at the day of
72 A GLIMPSE OP ZION S GLORY. [REV. XIX. 6.
judgment ? No ; but that he should have his lot in that resurrection was a
great privilege. Again, for Christ s reigning with the saints, take two places in the Psalms : Ps. xlix. 14,
* The upright shall have dominion over them in
the morning ; there is a time they shall have dominion, though now they have a night ; a morning shall come that the upright shall have dominion ; Ps. cxlix. 5, and so on, Let the saints be joyful in glory, &c., and a two-
edged sword in their hands, to execute vengeance upon the heathen, and
punishments upon the people, &c. What shall we make of these scriptures ?
Indeed, if we be put upon allegorical senses, we may put off any scripture ; but if we take them literally, why should we not ? And the promise that is made to them that overcome, Kev. xii., the latter end of it,
* He that over-
cometh, and keepeth my words, to him will I give power over the nations, and he shall rule them with a rod of iron ; and as the vessels of a potter, they shall be broken to shivers ; what shall we make of this, except the saints
shall reign, and there shall be a glorious reign of Christ with the saints ? And
so that place of the saints reigning and judging the world, some interpret it of the day of judgment, but these scriptures seem to have an apparency to be before ; and therefore Christ is said to make them kings and priests unto God spiritually, though not every one properly kings over others, yet so as to have power and dominion in the world ; and, therefore, where it is
said in the gospel, that righteous men desired to see those things that you
see, and did not, in the 10th of Luke it is said, Kings desired to see those
things that you see, and have not seen them ; so that Christ shall reign together with his saints. And that there shall be such a reign of Christ, and this halleluiah, appears by many arguments, as take this one drawn from
Scripture.
If there be many prophecies and promises in Scripture that are not yet
fulfilled, and the fulfilling whereof will bring the church into a more glorious condition than ever it was yet in the world, then there is a glorious time
a-coming. Now there are such scriptures, wherein are such glorious things promised to be fulfilled to the church as yet never were fulfilled ; and that we know not what to make of, unless there be a truth in this : Isa. xxiv. 23,
* Then the moon shall be confounded, and the sun shall be ashamed, when the Lord of hosts shall reign in mount Zion, and in Jerusalem. When was
this, that there was such a reign of Christ in mount Zion, as that the moon was confounded, and the sun ashamed ? Certainly this cannot be under stood of their return from their captivity, for the people of the Jews were under contempt after their deliverance from captivity, and came not to such a glory as this, and were under a kind of captivity, and met with such oppo
sitions, that they were as long building the temple as they were in captivity, seventy years.
Obj. But some that were in captivity saw both the first and the second
temple ; how could this be, if it were so long ? Ans. The foundation they might see, but not see it finished. And in Ahasuerus s time they were in captivity, as that, had not God wrought mightily, they had all been cut off by a wicked Haman. Therefore they were not so glorious : Isa. xxxiii. 20, Look upon Zion, the city of our
solemnities : thine eyes shall see Jerusalem a quiet habitation, a tabernacle that shall not be taken down. This text neither hath not been fulfilled
hitherto, but must remain : Isa. liv. 11, thou afflicted, tossed with tem
pests, and not comforted ! behold, I will lay thy stones with fair colours, and thy foundations with sapphires/ &c. When antichrist shall fall down, and the Jews called, and this halleluiah sung, The Lord God omnipotent
reigneth, then this promise may be made good, Isa. Ix. If you read the
REV. XIX. 6.] A GLIMPSE OF ZION s GLORY. 73
whole chapter, there are glorious things spoken of the reign of the church ; but there have never been such glorious times since those prophecies, and
therefore these we are to expect to be fulfilled. That place of Ezekiel, of
the dry bones receiving flesh and life, is apparent to be the Jews coming, and God s joining two sticks together, making Judah and Ephraim to be one ; and therefore glorious things are to be expected immediately after the
fall of antichrist ; and if you may speak of the fall of antichrist as done, you may speak of those promises as done. So in Rev. xxi. xxii., there is a
description of the glorious estate of the church, which ordinarily is applied to the glory of heaven; but there is a mistake in applying these things to the
glory that is in heaven, and not to think of the glory that shall appear on earth before. It is said that John saw the new Jerusalem come down from heaven. If it had been the glory of heaven, more like heaven should have been opened, and he raised up to it. Again, John here says, that
* the foundations of the walls had twelve stones, and in them the names of the twelve apostles. That the foundations of heaven should have the names of the twelve apostles is not like ; for Abraham, Isaac, and Jacob, the patri archs and prophets, shall be there as well as the apostles ; and why should
it not have the names of the patriarchs and prophets as well as the apostles? And if you read the Revelations, you shall find that the kings and princes came to give in their glory to the church. Now that the kings and princes should come in to make heaven glorious, there is no likelihood in that. Thus
there are these prophecies to be fulfilled, and these promises to be accom
plished, and therefore a time for the Lord God with the saints to reign glo
riously. And why should we think it much ? Let us but consider the great designs that God hath in honouring of his saints in the world, and we have no cause to think much of such a truth as this ; for hereafter in heaven Christ will be honoured before his saints. But how will Christ be honoured
before all the world ? You will say, at the day of judgment. But only at that time so long as the wicked shall stand for their sentence. Do we think
there shall be no further time for Christ and his saints to be honoured but
just then ? God intends to honour Christ and his saints before all the world. Christ hath purchased a glorious condition by humbling himself so low to the death of the cross, and therefore was promised the heathen for his inhe
ritance, and the uttermost parts of the earth for his possession ; and this must be given in due time, and God is pleased to raise the hearts of his
people to expect it. And those that are most humble, most godly, most
gracious, most spiritual, searching into the Scriptures, have their hearts most raised in expectation of this. And it is not like that that work of the
Spirit of theirs shall be in vain ; but God is beginning to clear it up more and more. God is beginning to stir in the world, and to do great things in the world, the issue whereof (I hope) will come to that we speak of.