Part 5
Quest. But what shall be the glorious condition of the church when the Lord God omnipotent reigneth, for which the saints shall sing this glorious halleluiah ? Tell us something of this good land. Ans. In the general, I answer, it is the resurrection from the dead, as the
apostle speaks, Rom. xi., concerning the calling of the Jews. But for par ticulars, Glorious things are spoken of thee, thou city of God. The first thing wherein the happiness of the church consists, is this : that
it shall be delivered from all the enemies of it, and from all molesting troubles, and so be in a most blessed safety and security. The God of peace shall tread down Satan shortly, and all that are of Satan. Christ is described in
this Rev. xix. with his garment dyed in blood, when he doth appear to come and take the kingdom ; and he appeared with many crowns on his head,
74 A GLIMPSE OF ZION s GLORY. [REV. XIX. 6.
that notes his many victories ; and his name was King of kings, and Lord
of lords. And the saints appeared triumphing with him, clothed with white
linen, and set upon white horses. Is that a clothing for soldiers ? Yes ; for the army of Christ, that rather comes to triumph than for to fight. Christ
fighteth and vanquisheth all his enemies, and they come triumphing in white.
All tears shall be wiped away from the church, Isa. xxv. 8, Rev. xxi. 4. There shall be no briar nor thorn, Ezek. xxviii. 24,
* among the people of God. Ezekiel did once live among briars and thorns, but there shall be no
pricking thorn left. And this city, that is described in the Revelation, shall have the gates always open, in regard of the security that is there ; no dan
ger at all of any enemy.
Secondly, There shall be a wonderful confluence of people to this church ; both Jewr and Gentile shall join together to flow to the beautifulness of the Lord. Dan. ii. ver. 35, Christ is compared to the stone that shall break the
image, and shall become a mountain, and fill the whole heaven. Isa. lx., They shall come as doves to the windows. And when John came to mea
sure the city, the church, it was a great and mighty city.
Thirdly, Because where there is much confluence, there useth to be a con
traction of much filthiness ; therefore, in the third place, it shall be most
pure, a pure church ; yea, in great part, if not altogether. Nay, we may almost affirm, altogether to be delivered from hypocrites. Without there
shall be dogs, and whosoever shall work or make a lie. Not without, in
hell ; but without the church. Hypocrites shall be discovered and cast out from the church, though many get into the church now ; then the righteous nation shall enter in. In the 44th of Ezekiel, ver. 9, there is a description of the church under the gospel ; and he shews that none uncircumcised in heart shall enter in there. But the fulfilling of the prophecies of those chap
ters, in the latter end of Ezekiel, will not be till this time, and then no un circumcised in heart shall enter : Rev. xxi. 27, There shall in nowise enter
into it any thing that defileth, &c. There are two negatives in the original, they shall not, they shall not enter. As Christ says, Whosoever comes to me, I will in nowise cast out ; I will not, I will not cast out. Blessed are
they that are called to the supper of the Lamb. Before, many were called, and few chosen ; but now all that are called are chosen, and none that are made partakers of the first resurrection shall die the second death. It is a most pure church, and therefore is described, the walls to be precious stones, the city to be as clear as glass, and the pavement to be pure gold.
Fourthly, There shall be abundance of glorious prophecies fulfilled, and
glorious promises accomplished. When you read the prophets, you have
prophecies of many glorious things ; and the knowledge of this truth will
help you to understand those prophecies. Rev. ii., it is said there was a book sealed shewed unto John, and none could open the book but the Lamb. The book of the prophecies is a sealed book, and especially the book of the
prophecies of the Revelations. But when the Lamb, Christ, shall come to
reign, this shall be opened to us. And therefore it is said, the holy apostles and prophets should rejoice at the destruction of antichrist, because the pro phets should be so clearly opened and understood by the people of God : Rev. xxii. 6,
* These sayings are faithful and true ; and the Lord God of the
holy prophets sent his angel, to shew unto his servants the things which must shortly be done. Why the Lord God of the holy prophets ? That Lord God that did intend to make the holy prophets clear and evident.
* When the Messiah comes, he shall teach us
Says the woman of Samaria,
all things. We may well say it of the coming of Christ, Here the meaning of abundance of prophecies and promises, that we know not what to make
REV. XIX. 6.] A GLIMPSE OF ZION s GLORY. 75
of, shall be clear before us. Christ is called the Word of God, and is said to
be faithful and true, because he will discover the truth and faithfulness
of the promises. And this will be a glorious time, when the prophecies shall
be opened, and the promises come to be fulfilled.
Fifthly, Abundance of hidden mysteries of godliness will be cleared then, that now are exceeding dark, Rev. iv. John did but see a door opened in heaven ; but afterwards, Rev. xix., he saw heaven opened, noting the clear
revelation of truth that shall be then. And, Rev. xi. 19, There was seen
the ark of the testament : whereas the ark stood before, in the holy of holies, that was shut up, that none was to come into it but the high priest. But now it is opened to all. In the ark where the secrets, a type of the secrets
that shall be opened at this time, that were shut up before, glorious truths
shall be revealed, and above all the mystery of the gospel, and thp righteous ness of faith shall be discovered. Before, what a little of the mystery of the
gospel and the righteousness of faith was discovered ! but this will grow
brighter and brighter till that time, which is the great design of God for his
glory to all eternity.
Sixthly, The gifts of the saints shall be abundantly raised. He that is weak shall be as David, and he that is strong as the angel of the Lord, Zech.
* will pour his
xii. 8 ; and then shall be accomplished that promise, that God
Spirit on them ; and their young men shall see visions, and their old men
shall dream dreams. It was fulfilled in part upon the apostles, but the full
is not till that time knowledge shall be increased.
Seventhly, The graces of the saints shall be wonderfully enlarged, even in a manner glorified ; though not so full as afterwards in the highest heaven, but mightily raised. The saints shall be all clothed in white linen, which is the righteousness of the saints ; that is, the righteousness they have by
Christ, whereby they shall be righteous before God, and holy before men. Holiness shall be written upon their pots, and upon their bridles : upon
everything their graces shall shine forth exceedingly to the glory of God. John saw a vision of the bride coming down from heaven, with a heavenly
glory, fit to meet Christ her bridegroom, to stand in his presence, and serve him day and night.
Yea, further, religion shall be honoured, and no more be a disgrace. God hath promised to his church that he will wipe away their reproaches for ever.
The people of God have been and are a despised people ; but their re
proach shall be for ever taken away, and they shall not be ashamed of reli-
ligion : for it shall be glorified before the sons of men. Therefore it is said, Rev. xiv., They shall have the name of God upon their foreheads, openly to profess religion ; a time shall come when ten men shall take hold on the
skirt of a Jew, and say, We will go with thee ; Cant. viii. 1, I will kiss
thee, yet should I not be despised. She would embrace Christ publicly, and should not be despised. It shall be so honourable, as none shall be able to despise it. There are notable texts of Scripture to shew the great honour that shall be in the ways of religion
* Kings shall be thy nurs
: Isa. xlix. 23,
ing fathers, and queens thy nursing mothers, they shall bow down to thee, and lick up the dust of thy feet. What a high expression this is for the honour of godliness ! So in Isa. Ix. are a great many of notable expressions
: verse 13,
* I will make the place of my feet glorious ; that is, the church. There was a time whenas the feet of Christ were as burning brass, to shew the suffering condition of the church. But now the feet of Christ, that is, the church, shall be made glorious, ver. 14. You have two notable scriptures for this in the prophecy of Zechariah. The first in the 4th of Zechariah, 16, They shall be as the stone of a crown lifted up. They are now trampled
76 A GLIMPSE OF ZION s GLORY. [REV. XIX. 6.
npon as the stones of the street ; but they shall be as the stones of a crown ; and not only so, but as the stones of a crown lifted up. The second place
is in Zech. xii. 5, The governors of Judah shall say in their hearts, The in
habitants of Jerusalem shall be my strength in the Lord of hosts their God. We know that now in many places the governors of Judah, the great ones of
the country, their spirits have been set against the saints of God. We know what reproachful names they have put upon them, and how they have dis countenanced them. Though the governors of Judah have counted them
factious, and schismatics, and puritans, there is a time coming, when the
governors of Judah shall be convinced of the excellency of God s people; so convinced as to say in their hearts, that the inhabitants of Jerusalem, that
is, the saints of G-od gathered together in a church, are the best common wealths men : not seditious men, not factious, not disturbers of the state ; but they are our strength in the Lord of hosts, they are the strength of a
kingdom, and shall be countenanced by them as the strength of a kingdom, as those that will be most useful in a kingdom. This will be a blessed time, whenas wicked men and wickedness shall be despised, and godliness as honourable as ever it was contemptible
: this shall be when the Lord God
omnipotent reigneth in his church. And through God s mercy we see
light peeping out this way, that the governors of Judah are saying, The
inhabitants of Jerusalem shall be our strength. Religion shall be hon oured in the world one day, and not only at the day of judgment, but here.
In the ninth place, the presence of Jesus Christ and of God shall be ex
ceeding glorious in the church ; then the name of it shall be called JEHOVAHSHAMMAH, the Lord is there. They shall follow the Lamb wheresoever he
: they shall see the King in his beauty and glory. And such a presence of Christ will be there, as it is questionable whether there shall be need of
goeth
ordinances, at least in that way that now there is. And therefore some in
terpret that place so : They shall be all taught of God, and shall not need
to teach one another. And so that place, 2 Peter i. 19, We have also a more sure word of promise, whereunto ye do well that ye take heed until the
day dawn, and the day-star arise in your hearts. Now the morning-star the Holy Ghost applies to them, Rev. ii. 28, that is such a glorious presence of Christ, as shall so instruct them, as if they had not need to take heed to the word of prophecy. And in Rev. xxi., They shall need no temple, nor
sun, nor moon ; for the Lamb is the temple and the light thereof ; the pre sence of Christ shall be there, and supply all kind of ordinances. And Rev.
vii., Christ says, he will lead them to the fountain of living waters. All the ordinances here are but the streams and conduits ; then they shall be led to the fountain. Though we dare not affirm that there shall be no
ordinances, yet is there some probability at least thus far in comparison ; there shall be such a presence of Christ there, as there shall not be that need of ordinances.
In the tenth place, there shall be the addition of martyrs, and many of the worthies of God that have lived in former times shall rise again. If you read Rev. vii. and Rev. xxi., you cannot but be convinced of this, that those that have suffered martyrdom under antichrist shall have the glory of that time ; and Daniel shall come up and stand in his lot ; and as he, so many of the worthies of God in former times ; and this shall add to the glory of that time.
The eleventh is this : There shall be most blessed union of all the churches
of the world. The envy of Ephraim and of Judah shall be taken away
: Isa.
xi., There shall be one king, and one name ; Zech. xiv. 9, we all pro fess one Lord, but give him divers names ; but then there shall be one Lord,
REV. XIX. 6.] A GLIMPSE OF ZION s GLORY. 77
* They shall serve the Lord with one con
and his name one ; Zeph. iii. 9,
sent ; with one shoulder, it is in the original. And if you read that chap
ter, you may see what reference it hath to a more glorious time than the re
turning of the Jews from the captivity. Dissensions in any one congregation are evil ; and for one church to dissent from another is a grievous evil. Blessed will the time be when all dissensions shall be taken away, and when
there shall be a perfect union of all, and not any distinction of Calvinists or
Lutherans, or the like : but all shall come and serve God, and be called by one name.
The twelfth is the resurrection of the creatures of the world ; and so in that
regard there shall be abundance of outward glory and prosperity. That place in the 8th of the Romans :
* The creature groans under the burden that it is
in, that it may be delivered into the adoption of the sons of God ; when the fulness of the glory of the adoption of the sons of God shall come, the
creatures shall be delivered to them. The whole world is purchased by Christ, and purchased for the saints, that is Christ s aim. All is yours
* the whole world ; and therefore, Rev. xxi. 7, it is said, The saints shall inherit all things. You see that the saints have but little now in the world ; now they are the poorest and the meanest of all ; but then when the adoption of the sons of God shall come in the fulness of it, the world shall be theirs ; for the world is purchased for them by Jesus Christ. Not only heaven shall be your kingdom, but this world bodily. And so that
(says the apostle),
place, 2 Peter iii. 10, where it is said, The heavens shall pass away with a
great noise, and the elements shall melt with fervent heat, the apostle speaks as if it were the day of judgment. But there is one passage whereby we may gather that the apostle only means a mighty change that shall be before the day of judgment: verse 13, We according to his promise look for new heavens and new earth. Where hath God promised a new heaven and a new earth ? I know no place in Scripture that I can refer this place unto but Isa. Ixv. 15, which is apparent to be meant of the church. Now the
apostle speaks of these times when there shall be a mighty change in the world : then shall be fulfilled that promise, There shall be new heavens and a new earth. We can find no such promise but in Isaiah, and that is meant of the church, and therefore it is probable the apostle means that Lactantius
says, When the thousand years come, the world shall bring forth fruit alone, and the rock shall distil dew, and no creature shall live upon prey ; the dog shall not hunt, the child shall not be afraid of the serpent
: making the
place of Isaiah, which we understand metaphorically, to be understood liter
ally, of the wolf and the lambs living together, and the child playing upon the hole of the cockatrice.
And all the prayers that ever we put up for the church will be answered, and the blessing of all will come upon the churches. Here we have some
: but the blessing of all the prayers of the prophets and
degree of blessing
apostles will come upon it. In Isaiah, they were to cry to God, and give him no rest, till he made Jerusalem the praise of the whole world ; that is,
till God did bring this time, and Jerusalem hath not been so lifted up. All these prayers that have not given God rest all this while shall be answered, and Jerusalem shall be advanced.
Lastly, Those glorious titles that the church of God hath in the Old Tes tament will be made up to the full ; and that is a resultance from all the former. There are many glorious titles of the church of God in the Old Testament. Now, the estate of the church in the Old Testament was but
typical, typifying the estate of the gospel. I shall name some of them, and when those come to be fulfilled it will be glorious
: first, the Lord s portion,
78 A GLIMPSE OP ZION S GLORY. [REV. XIX. 6.
Deut. xxxii. 9 ; secondly, his pleasant portion, Jer. xii. 10 ; thirdly, his in
heritance, Isa. xix. 25. All people are the work of his hands, but his church
is his inheritance. Fourthly, the dearly beloved of his soul, Jer. xii. 7 ;
fifthly, God s treasure, and peculiar treasure, Exod. xix. 5 ; sixthly, his
glory, Isa. xlvi. 13 ; seventhly, the house of God s glory, Isa. Ix. 7 ;
eighthly, a crown uf glory, Isa. Ixii. 3 ; ninthly, a royal diadem, in the same place; tenthly, the glory of God, Jer. iii. 17. Again, the throne of his glory, Jer. xiv. 21. Again, the ornament of God, and the beauty of his ornament, Ezek. vii. 21. Again, the beauty of his ornament in
majesty, in the same place. Now, to have all this made up to the full, to shew that these are no high expressions, but rather come short of what will
be, it must be a glorious condition.
But you will say, Are these things true ? To that we answer : For the truth of them, I will go no further than this
chapter, verse 9, These are the true sayings of God. It is a very strange phrase ; if they be the sayings of God, they must needs be true. Were it not enough to say they were the sayings of God, or true sayings ? No, they are the true sayings of God. And in the original it is not only the true say ings of God, but the true sayings of that God that is true ; therefore they are certain.
Quest. But how can they be ? Ans. Zech. viii. 9, If it be marvellous in your eyes, should it also be marvellous in my eyes ? saith the Lord of hosts. They are marvellous in
your eyes, but they are not so in mine. It is God omnipotent that shall do these things, by that power whereby he is able to subdue all things unto
himself. Mountains shall be made plain, and he shall come skipping over
mountains, and over difficulties ; nothing shall hinder him. And why should you think it strange that these things should be, though they be great ? God hath done already as great things as these. Certainly Christians that
shall acknowledge the great and neversufficiently admired and adored work of God in the hypostatical union of the natures, that God should be man, should never ask this question, how these things should be, or to think that
any object propounded for our faith is too difficult.
Quest. But when shall these things be ? Ans. Truly, brethren, we hope it is not long before they shall be ; and the nearer the time comes the more clearly these things shall be revealed. And because they begin to be revealed so much as they do now, we have cause
to hope the time is at hand. In Daniel xii., God bids Daniel seal his book
until the time come, as if then it should be opened. Doth God begin to
open this book ? Know that the time is at hand. John was bidden not to
seal the book, because the time was at hand. The nearness of the time at hand discovers the book ; and the nearer the time, the more it is discovered. No place in Scripture gives us so much light to know when this shall be as Dan. xii. 11, And from the time that the daily sacrifices shall be taken
away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. What is the meaning of this ? The light that I have from this, I acknowledge to be from that worthy in strument of God Mr Brightman. A day is usually taken for a year, and
so many days as were set, so many years it should be. All the question is about the beginning of the time. This abomination of desolation was in Julian s time, in 360, because then Julian would set up the temple again, that was destroyed, in despite of the Christians, and would set up the Jewish
religion again. That was the abomination of desolation, says he, and the whole Jewish religion was not consumed till that time. Now, reckon so
REV. XIX. 6.] A GLIMPSE OF ZION s GLORY. 79
many years according to the number of the days, it comes to 1650, and it is now 1641, and that place for the abomination of desolation is like to be it
* Blessed is he that comes to another number : t 1335 days, that is, 45 years more added; that is, says he, in 1650, they shall begin ; but it shall be 45 years before it comes to full
as any that can be named. But it is said,
head, and blessed is he that comes to this day. And he hath hit right in
other things, as never the like, in making Sardis to be the church of Ger
many, and foretold from thence how things would fall out, and we see now
are. Now, we have also a voice from the multitude, as from the waters, and it begins to come from the thunderings.
Seeing these things shall be, what manner of persons ought we to be ? That is the work I intended to have done, to have shewed you the duties these things call for at our hands. If God hath such an intention to glorify his church, and that in this world, oh, let every one say to his own heart, What manner of persons ought we to be ! And especially, what manner of
persons ought ye to be, because you are beginning this despised work,
gathering a church together, which way God will honour. Certainly, the communion of saints and independency of congregations God will honour.
And this work is a foundation of abundance of glory that God shall have, and will continue till the coming of Christ. And blessed are they that are now content to keep the word of God s patience. And do you keep the word
of God s patience, though you suffer for it, as you now do. And wait, the
text says, those that testify against antichrist and antichristianism, and keep the word of God s patience, God will keep them in the hour of temptation, he will make them a pillar in his house, and they shall never go out ; God
will open their door, so as none shall shut it till the coming of Christ ; and he will write upon them the name of the new Jerusalem. Therefore keep the word of God s patience, now you have an opportunity in your hands for
furthering this great work. Take heed that you lose not this opportunity ;
certainly, if there should fall out any just cause amongst you of scandal in
regard of divisions, or any other way, you may do more hurt to hinder this
glorious work than all the persecutors could do. For you will persuade the consciences of men that this is not a way of Christ. Persecutors cannot do
so. So that the governors of Judah will not say, Our strength is in the in habitants of Jerusalem, and all that profess themselves to be the people of Jerusalem.
THE WORLD TO COME ; OR, THE KINGDOM OF
CHRIST ASSERTED.
VOL. xti.
THE WORLD TO COME ; OR, THE KINGDOM OF
CHRIST ASSERTED.
IN TWO EXPOSITORY LECTURES.
Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come ; and hath put all things under his feet. EPH. I. 21, 22.
THESE words set forth and proclaim the supremacy of our Lord and Saviour Jesus Christ over all persons, by what names or titles soever distinguished or dignified in all God s dominions, belonging either to this world or that which is to come. I shewed you before what it was for Christ to sit at God s right hand, as also how it was amplified by the sublimity of the con
dition, and by the quality of the persons over whom Jesus Christ is set. By
principalities, might, and dominions, he would include all sorts whatsoever, as angels, good and bad, and so magistrates. Now I am to speak of the
extent of Christ s dominion, and that is in this world, and in the world to come. The great thing to be opened is, what is meant by the world to come. There are three interpretations given of the words.
Sense 1. First, It is taken for heaven and earth, this state of the world on
earth, and that state of the world in heaven, which are two worlds ; only here will be a question, why heaven should be called a world to come, when
it is extant now as well as the earth, which is called the present world. To which it may be answered, that though heaven be a world now that is extant,
yet to us poor creatures here below it is a world to come ; though it was created at the same time this lower world was. It is comfort to saints that
they have a world to come ; for wicked men come in for the greatest share in this, therefore called men of this world ; let them take it, it is their world. Saints have a world to come, Luke xviii. 13. But this doth not seem to be that which the apostle aims at here.
Sense 2. Secondly, This phrase may note the duration of Christ s kingdom, that it is everlasting ; for so in Scripture it is used to express
* eternity, Mat.
xii. 32. And therefore Isa. ix. 6, which we translate, the eternal Father, the Septuagint reads,
* the Father of the world to come ; and so Christ s kingdom is said to be for ever and ever ; that is, not for one ever, but for
all even. The apostle in Heb. x. 12 saith, that Christ, after he had offered one
sacrifice for sin, for ever sat down at the right hand of God. Now that
84 THE WORLD TO COME J OR, [EPH. I. 21, 22.
word for ever doth not relate to Christ s sitting at God s right hand, bnt rather to the sacrifice he offered, who for ever by one sacrifice took away sin ; for it may be said that there are not principalities and powers for ever, that Christ may sit for ever at God s right hand. When this world ends, there
: 1 Cor. xv. 24, Then cometh the end, when he shall deliver up the kingdom to the Father, and shall put down all rule, &c. Take notice in what sense Christ hath a kingdom, and
will be an end of all principalities and powers
sits at God s right hand for ever, and in what sense he is said to give up this kingdom to the Father. I would clear it by two distinctions.
Distinction 1. First, There is a natural kingdom due to Jesus Christ as he
is in the Godhead, and a natural inheritance due to him, being man, as he
is joined to the Godhead. For so he inherits the privileges of that second
person, which is this natural kingdom, which he obtained, and which was due to him by inheritance : Heb. i. 8, To the Son he said, Thy throne, God, is for ever and ever. He speaks of his natural inheritance, though the
right be involved in him as he is God, and so he is joined in commission for ever as God and man with the Father ; and so in respect of this natural do minion of his, all things are said to be made
* by him and for him, Col. i. 16. Now this natural right that Jesus Christ hath remains for ever, and accordingly many of those privileges which are to be understood by his sitting at the right hand of God, they likewise must remain for ever.
: At thy right hand is fulness of joy. Jesus Christ doth enjoy a fulness of joy immediately by God himself.
As, first, a fulness of joy
Secondly, All that personal honour and those glorious abilities which he was filled and crowned with, when he went first to heaven, Heb. ii. 9, all
these shall remain to eternity. And they are naturally due to Christ, though they were bestowed on him then when he came to heaven ; he is thus in commission with his Father, so far as natural rule goes, though in that respect less than the Father.
2. The second part of this distinction is, that there is a dispensatory kingdom that Christ hath ; and that is, as he is considered as mediator between God and his church, which kingdom is given to him. It is not by nature due
to him, but as he was the Son of God, he was chosen out to exercise that
power which in this kingdom is held forth ; and this is pointed out by his
sitting at God s right hand, which God gave him as the reward of his obe dience : John v. 22, 23, The Father judgeth no man, but hath committed
all judgment to the Son. It is committed to Christ; he is that Lord that God hath set up to do all his business for him visibly and apparently ; and
this kingdom is in a special manner appropriated to Christ ; it is so Christ s, as it is not the Father s, in a more eminent manner :
* The Father judgeth no man. To appropriate a work to one person rather than another, is an
act of God s wisdom ; hence it is that Christ hath his work for a time, and afterwards gives it up to another. Till the day of judgment be over, Jesus Christ hath the government of the kingdom, and shall reign ; but after the
day of judgment, the kingdom is to be given up to the Father. And the reasons why God hath appointed a time of reigning to Christ,
First, Is to draw all men s thoughts to him ; that is, that all men might honour the Son as they honour the Father, John v. 22. As for every work
there is a season, so likewise for every person, wherein they shall in a special manner be more glorious.
Secondly, This was a reward exceeding due to Jesus Christ, that he should have a kingdom appropriated to him for a season, that all judgment should be committed to him, and he should draw all men s eyes to him in a more immediate manner, because he veiled himself in obedience to his Father ;
EPH. I. 21, 22.] THE KINGDOM OF CHRIST ASSEETED. 85
therefore the Father, to recompense him, he will not appear himself so much
in the government ; saith he, Let my Son take it, I will commit all judgment to him. And see the equity of this : because God will put all things under
the feet of Christ, therefore will he again give up all things to God, and be
subject himself to him as God-man, 1 Cor. xv. 28. Though Jesus Christ hath this kingdom, and means to conquer all his enemies, before he gives it
up, yet when he is in the height of his dominion, when he is in his full
triumph, and hath cleared all the world s accounts, then will he give up the
kingdom to the Father ; which may teach us, when we are highest, and most
assisted and raised, to fall down and give glory to the Lord. So Jesus will do when he hath all enemies under his feet, and judged and pronounced sen
tence upon all ; then will he set up his Father, deliver up the kingdom unto
him, and he shall become all in all. This will be the last and great solemnity of all.
This is the first distinction, his natural kingdom which is due to him as man joined to God, that remains for ever ; but there is something of his me
diatory kingdom to be given up.
Distinction 2. The second distinction is this : This mediator s kingdom it
receives a double consideration.
First, Consider Christ as a mediator for the church, and so consider him
as under imperfection, sin, or misery, or any other want, till they shall be
complete ; or
Secondly, Consider him as he is head to the church, made complete and
perfected in all parts and degrees. That I may explain myself: you may call
to mind that when I opened the third and fourth verses, compared with the seventh verse, I told you that in election there were two great designs or contrivements : the one was more principal, and chief, which I called God s decree of the end, what God s design was to make us ; and there it was that God chose us in Christ as a head unto absolute glory, which with Christ and
in Christ we shall have for ever in the highest heavens.
Secondly, God designed the way unto this end, and so God was pleased, that he might set off the glory of that perfect state the more ; therefore he
lets us fall into sin and misery, and suffers our bodies and souls to be sepa rated before we shall come to that end which God hath designed us to. To
enjoy this Canaan, we must go through a wilderness to it. Now, answerable
to this double design of God, Jesus Christ hath a double relation to his church : the one as a head simply considered, and so were chosen in him to
that perfect state unto which God hath designed us ; secondly, Christ hath the relation of a redeemer and mediator for us, that as we are fallen into sin, and misery, and distress, so he might redeem us and help us. Now while the church is in an imperfect state, and hath not all its members, nor they out of all danger neither ; though they be in no real danger, yet they are to
give an account of their actions, and there is a final sentence to be passed upon them ; and in that sense there may be said to be forgiveness of sin in the world to come, and therefore Paul prays for one, that he may find mercy at that day. Now, while there is any such thing as guilt, or the appearance of it, or any imperfection, and till that final sentence be passed, so long is Jesus Christ a mediator for us, and so God hath
* given him all power in heaven and earth, to give eternal life to them that believe. Now, so long as Jesus Christ rules in a way of conflict, and as a conqueror is destroying sin and death, and all enmity, also raising soul and body and bringing them
together, in this sense the Scripture speaks of his sitting at the right hand of God ; but when once the final sentence is passed, then this work of the
mediator, his reigning as to destroy enemies and such like, is over, and then
86 THE WORLD TO COME ; OR, [EPH. I. 21, 22.
Jesns Christ will present us to his Father : Lo, here I am, and the children which thou hast given me ; we are now as thou didst look upon us in thy
primitive thoughts in election. So he stands in relation to them as a head ;
there we are considered as perfect, and the mediator s office is laid down, and God becomes all in all both to Christ and us. I would add a third thing to
this, and that is, how Christ is a king, and sits at the right hand of God for
ever. When Jesus Christ hath given up this kingdom of his redeemership unto the Father, yet then he shall sit down for ever with this honour, that it was he that did exercise this office, so that there is not a soul lost, nor a sin
unsatisfied for, nor any enemies unsubdued. It is true, he is not a general in war any longer, but he shall have this honour, that he did all these ex
ploits, brought all these rebels in ; so that in deed, and in truth, Jesus Christ
shall reign more gloriously with the Father after that time of judgment is
over, than ever he did before ; now he shall reign triumphantly, whereas be
fore he reigned as one in conflict and conquest. Jesus Christ himself will
say, that he never was king so much as he shall be now ; Jesus Christ shall
ever have the glory of it, that he was that great and glorious dictator, that he subdued all enemies, and delivered up the kingdom peaceably to his
Father, and in some sense set the crown upon his Father s head, who was, as
it were, in some sense put out of his rule in the world by Satan and wicked
men, that did what they list ; and the saints they lie under sin and misery, and Christ he subdues all these enemies, and presents all these souls to the Father with a peaceable rule and government ; and this he enjoys with the Father for all eternity. Now whereas it is said,
* Of his kingdom shall be no
end, the meaning is, it shall not be destroyed for ever. It is a kingdom that
gives way to no kingdom, it shall still be continued though he himself give it
up to the Father, and become visibly and apparently more subject than he was before ; not in respect of his Godhead, for so he is never subject ; nor
in respect of his manhood, for so he is always subject ; but then Christ shall
acknowledge the Father to be the author of his kingdom, and that he gave him power, and honour, and glory, and then shall he resign up his crown to
his Father again from whom he had it. So much for the second sense of the words.
* not only in this world, but in the world to come ; but not to exclude the other two I named before, but it shall rather take them in ; and that which I shall say is
Sense 8. Now I will add a third interpretation of these words,
this : that between the state of this world as now it is, and the state of
things after the day of judgment, when God shall be all in all, there is a world to come, which is of purpose, and in a more special manner appointed for Jesus Christ to be king in, and wherein he shall more eminently reign.
God hath appointed a special world on purpose for Jesus Christ, which in
Scripture is called a world to come, and Christ s world. That as this world was ordained for the first Adam, and given to the sons of men, so there is a world to come for the second Adam, even as that time after the day of
judgment is more eminently for God, when he shall be all in all. So there
is a world to come, which is made for Jesus Christ, and which the angels have nothing to do withal, for it is not subjected unto them, as this world now is : Heb. ii. 5-8, Unto angels hath he not put into subjection the world
to come, whereof we speak, but one in a certain place testifieth, saying, What is man, that thou art mindful of him? &c. Thou madest him lower than the angels, thou crownedst him with glory and honour, &c.
* And hath
put all things in subjection under his feet : but (saith he) we see not yet all
things put under him, but we see Jesus Christ, who was made lower than the angels, crowned with glory and honour, &c.
EPH. I. 21, 22. J THE KINGDOM OF CHKIST ASSERTED. 87
We see plainly that he speaks there of Jesus Christ, as he doth here in the
text. And what he here in the Ephesians calls sitting at God s right hand,
there he expresseth it to be his crowning with glory and honour. And
then, likewise, for that passage, of all things being under the feet of Christ, which is spoken of here in the Ephesians, the apostle quotes out of Psalm
viii. 6, which speaks of Christ s dominion ; and that sentence is nowhere
found in the Old Testament but only there, and quoted likewise in 1 Cor.
xv. 27, all which places relates to Christ. Then, again, he calls it a world
to come, in Heb. ii., that is ordained for this man, and he doth the like here
in the text : therefore, these places compared together, we see how they
agree : 1 Cor. xv. 25, he saith, Christ must reign till he hath put all things under his feet, which he quotes out of Psalm ex. 1. So that these places before named, they are all parallel places with the text ; and there is another
place parallel with it, 2 Peter iii. 7 compared with verse 13 : The heavens and earth which are now, by the same word are kept in store, and reserved
to fire against the day of judgment. And at the 13th verse, in opposition to the
heavens and earth which are now, he saith, We, according to his promise, look for new heavens, and a new earth, wherein dwelleth righteousness ; that is, we look for a world to come, wherein righteousness dwells. And that
these places hold forth the same thing, appears by this, that when he had
alleged there was to be a new heaven and a new earth, that is, a world to
come, at the 15th verse he quotes Paul, that he had written to them of these
things, and that was in his epistle to the Hebrews. For it is the best argu ment to prove that Paul wrote the epistle to the Hebrews. He hath written
to you, saith he, of this new world, and that was in Hebrews ii. ; there he
wrote of this new world. So likewise, unto this give all the prophets wit
ness, in Acts iii. And therefore I am not ashamed to give witness to it too. Rev. v. 10, when they saw Christ once take the book, and was installed
king, what do their thoughts presently run out to ? It is to the world to come. He hath made us kings and priests, and we shall reign on earth. To be sure at the day of judgment they shall, which shall certainly be a long
day, when all the accounts in the world shall be certainly ripped up, and the
world shall be new hung against the approach of their new king, and the glory of the creatures then will put down the glory of this old world. We see then how this place to the Ephesians, and that in Heb. ii., how parallel they are. Now I would have you consider likewise the scope of the 8th Psalm, as the
apostle brings it to prove this new world. And, indeed, any one that reads
that psalm would think the psalmist doth but set out old Adam in his king dom in paradise, who was made in his nature a little lower than the angels. One would think that were all the meaning, and that the apostle applies it to
Christ only by way of allusion : but the truth is, the apostle brings it to
prove and to convince these Hebrews, that that psalm was meant of the Mes
siah whom they expected : saith he, One in a certain place hath testified. He brings it as an express proof and testimony that it was meant of Christ, and was not an illusion only. Now the scope is this, as you read in Rom. v. 13, that Adam was a type of him that was to come, namely, Christ. So in Psalm
viii., you read there Adam s world is the type of a world to come. The first Adam had his world where there were sheep, and oxen, and fowls of the air. Now, whereas it is said in the psalm, that all things were under his feet, it
is not meant of man in innocency, but of the Messiah, Christ and his
world, which is made of purpose for him, as the other world was for Adam. That it was not meant of man in innocency properly and principally, ap
pears,
First, Because it is said, Out of the mouths of babes and sucklings hast
88 THE WORLD TO COME J OR, [EPH. I. 21, 22.
thou ordained strength. There was no babes and sucklings in Adam s time; he fell before there was any.
* to still the enemy and avenger. But the devil was not stilled by Adam, he overcame him ; therefore it must be meant of another that should still this enemy
Secondly, It is said, was
: How excellent saith the psalmist,
is thy name in all the earth, speaking of this world. Adam he had a para
dise, but he never propagated God s name in all the earth, much less did he sound it in the heavens.
Again, Adam, though man, yet he was not the son of man, but called the son of God, he came not of a man.
Again, take the argument the apostle useth ; saith he, this must have all
subject to him, all but God ; he must have angels subject to him, for he hath put all things in subjection under his feet. This could not be Adam,
no, not in the state of innocency ; but it is true of Jesus Christ, angels and
all were under his feet.
2. As it is not meant of man in innocency, so it cannot be meant of man
fallen neither ; that is as plain as the other. The apostle himself saith, that we see not all things subject to him. Some think that is an objection the apostle answers, but indeed it is a proof to prove that man fallen cannot be meant, for we do not see all things subject to him. You have not any one man of the whole race of mankind to whom all things are subject ; take
all the monarchs of the world, there was never any man that was a sinner
that had all subject to him, therefore it is not meant of man fallen ; but saith
he, We see Jesus crowned with glory and honour, and therefore it is this man, and no man else, that is there spoken of. And then again, take notice, that it is not an angel to whom all shall be subject, but plainly man, that is made a little while lower than the angels, but then crowned with glory and honour.
And it is not only this world that shall be in subjection to this man, but
it is a world to come. For, saith he, We see not yet all things under his
feet, but we see Jesus Christ crowned with glory and honour. Therefore it
is not this world, but there will be a world that shall be in subjection unto
Christ, when all things shall be under his feet. And it is that which Psalm
viii. speaks of ; besides, Christ interprets this psalm of himself, Mat. xxi. 3 6. When they cried Hosanna, and made him Saviour of the world, the Pharisees were angry at it : and our Saviour confutes them out of this psalm
: Know you not, or have you not read, that out of the mouths of babes and suck
lings he hath ordained praise ? quoting this psalm to speak of himself. What the meaning is, I refer to what Mr Mead hath written upon Psalm viii. ; he
interprets it of that man Christ principally, that was but a babe, by whom God would still the enemy ; it is therefore Jesus Christ to whom only all
things are subject, and shall be put under his feet. He is the sole man, whom the psalmist and apostle means, that hath a world to come ordained
for him. As the first Adam had a world made for him, so shall Jesus Christ, the second Adam, have a world to come made for him ; this world was not
* thy heavens, the workmanship of thy hands. Jesus Christ hath a better world, a better heaven and earth, than Adam had. A new heaven and a new earth, according to his promise, when the saints shall reign
good enough : When I consider, saith he,
: This world he hath not subjected to angels ; none of those principalities and powers rule there. As there are two Adams, and the one was the type of the other, so there are two covenants, the law and the gospel. The angels, they by nature were above the world and all
things in it, and the law was their covenant, they were the deliverers and de
clarers of it, the law was giv^u by angels.
EPH. I. 21, 22.] THE KINGDOM OF CHRIST ASSERTED, 89
There is a second covenant, which is the gospel, and that declares and
speaks of this second world made for Christ. Now, the angels, God hath not used them to preach the gospel, they do not meddle with it, that work is not
carried on by them ; but God hath appointed men to do it, who were babes and sucklings ; out of their mouth hath he ordained strength, to begin to
create this new world. But then, why is it a world to come ? If we speak of
it as the gospel beginning of it, because, as the other world was six days iu
making, the work went on by degrees, so will it be in this new world ; and we are now but at the first day s work, the perfecting of it is to come. Therefore the kingdom of heaven is said to be like to a grain of mustard
seed, which is the least of all seeds, but grows to a great bigness by degrees. The apostle calls conversion a delivering of us from this present evil world ; there is the first day s work, and God will never leave till he hath perfected this world : and because the perfection of it was to be afterwards, therefore
it is said to be a world to come. And as the first world had a seventh day for the celebration of the creation in it, so hath the new world a Lord s day, a rest, of which he speaks in Heb. iv. Now this world, when it is finished,
it shall not be subject to angels, but to Christ and his babes and sucklings, to the man Christ Jesus, for whom it was made, and to the saints who shall be the citizens of this world. As they suffer with him, so they shall reign with him. We do not read that the angels at the day of judgment shall sit
* shall sit upon thrones, Mat. xix. 20, and so in Rev. xx. And so likewise Christ promiseth to give the government of ten cities to him that had ten talents, and improved them, and five cities to him that had five talents. The devils shall be shut
upon thrones of judgment. But it is said of saints, that they
up ; and if they be gone, there needs not the principalities of good angels
k>
oppose them. That which good angels do to the saints in this present state
below, that office and work shall the saints that arise from the dead perform unto the saints that shall remain alive in that world to come. For it is now such as have part in the first resurrection that shall have to do in that world, and not angels, and it is no absurdity neither. And if angels which have
always beheld the face of the Father, as Christ saith of them, yet have they been busied and employed about things below, why may not saints be so
too ? It will be an honour rather to them : Thou hast made us kings and
priests, and we shall reign on earth. It is true, the angels shall gather the
elect from all the corners of the world, and they are executioners to throw men to hell ; but they that are the principalities and powers of this world to
come, they are men that shall judge the angels, and then shall Christ s king dom be at its height ; and when that is ended, the kingdom shall be given up to the Father.
Use 1. First of all, take notice, that here is two worlds for you that look
for happiness. Methinks you should be satisfied with the expectation of
this. Alexander wept before he had half conquered this world, that there were no more for him to conquer; out of a supposition, when he had con
quered all, what he should do afterwards. If thou hadst the same desire, thou needst not care for this world, for there is another world ; as there are
things present, so the comfort is there are things to come. Care not for this
world, it is old Adam s world, it brings ofttimes much loss to saints, it is well if thou canst get handsomely rid of it, with little sinning. It is called a
* present evil world. It was all Christ desired for his disciples : John xvii.,
* Not that they might be taken out of the world, but kept from the evil of it. But there is a world to come, which Abraham and all believers are heirs of; so they were not only heirs of Canaan, but it is expressly said in Rom. iv.
13, that they were heirs of the world.
90 THE WORLD TO COME J OR, [EPH. I. 21, 22.
Use 2. Secondly, Admire we this man Christ Jesus, whom God hath thus advanced and set up, and hath made a world of purpose for him, peculiarly for him and his to enjoy, and for him and his (as under him) to rule and
govern. That he that was the scorn and derision of men (for so Christ was when here below), that God should raise him up, and set him at his own
right hand, and subject all principalities and powers unto him, and use him
in all that great business of judging the world ; if this had been spoken of God it had been no wonder, for all nations of the earth are but as the drop of the bucket to him ; but to hear it spoken of man, who is but a drop of
that bucket, that this babe or suckling should still Satan, subdue angels, have them under him,
* Oh how excellent is thy name in all the earth ! This made the psalmist admire : What is man, that thou visitest him ?
Visiting is sometimes put for visiting in anger, as in Psalm lix. 9. So God
visited Christ at first ; and when that was done, he visited him with favour ; he takes that broken, shattered man, and raiseth him up, to crown him with
glory and honour. What is man ? He speaks of the nature of man as being united to the Godhead. What is this babe, this suckling, that thou shouldst
raise him up to such an height ? All this concerns us, for the psalmist calls him the Lord our God, how excellent will his name be one day in all the
earth. This will swallow up the thoughts of man and angels to eternity. Now, put all together, and here is the most glorious appearance of a king dom that ever eyes beheld, more by far than all the kingdoms of the world that Satan shewed our Saviour, take but what this chapter holds forth of it.
First, Here is a Father of glory mentioned, ver. 17. For as God is the fountain of glory, so himself is the Father of it. This Father hath an eldest
Son, whom he made a man, and visited him as you have heard, and set him
in the throne at his own right hand. There is your king ; and to set out the
glory of this king he hath nobles under him, as principalities, and powers, and mights, and dominions, he hath them all under his feet. Those that are
his friends, they fall down and worship him, they throw down their crowns
before him ; and for those that are his enemies, he hath the most glorious conquest over them ; he sits and makes them his footstool, that he may sit the easier. And for Satan, that great devil, Jesus Christ triumphs so over him that he makes his children set their feet upon his neck. Here is the highest exaltation that ever was. What can be added to make Christ Jesus more
glorious ? One would think he had enough. He is a king over a whole
world, is advanced in the highest throne, he hath the highest power, all is under his feet ; what is there more to be added ? Look upon Adam, who was the type of Christ : he had a world about him, he had a paradise, a court which was peculiarly his as the king of the world (if he had stood), he was the father of our nature ; what wanted this man ? he wanted a wife, a helper, God himself saith so ; all this was in a type. This man Christ Jesus, we hear of his advancement far above all principalities and powers. Here is a Father of glory, and a Son set in glory, and he hath glorious nobility enough. But where is the queen ? what saith the words following ? He hath given him over all to be the head of the church, above all privileges else. He counteth this the highest and chiefest flower in the crown, that he
is a head to the church, who is his body, and the fulness of him that filleth
all in all ; as if our Lord and Saviour should have said, Though I have all
this honour, and am thus full, yet if I have not a body, a church, I want my fulness ; for the church is the fulness of him that filleth all ; therefore above
all hath God given this to him, to be a head to his church. Christ hath all
else under his feet : but come up, saith he to the church, and sit on my right hand, Ps. xlv. As I sit at my Father s right hand, and as I sit down in my
EPH. I. 21, 22.] THE KINGDOM OF CHRIST ASSERTED. 91
Father s throne, you shall sit down with me in my throne. And though all
things else be under my feet, I will have my church, my body, sit on my
right hand, for she is my fulness. My brethren, Jesus Christ delights more
in love than in power. Though he be a king, and hath all power committed
to him, yet that doth no whit abate his love, he takes care that his church
shall share with him in his glory and greatness. Oh what is man, that thou
art mindful of him ! The Lord Christ and the church made up that man.
THE WORLD TO COME; OR, THE KINGDOM OF
CHRIST ASSERTED.
THE SECOND SERMON.
Not only in this world, but in that which is to come; and hath put all things
under hisfeet.EpR. I. 21, 22.
THE last time my work was to shew you, that between this world as now it
is, and the state of things after the day of judgment, when God shall be all
in all, that there is a state which the Scripture calls a world to come, which
is of purpose, and in a more special manner, appointed for Jesus Christ to be king, when he shall have all things put under his feet. I quoted divers
places to make it good, especially that in the 8th Psalm and the 2d of the Hebrews. At the 5th verse of Heb. ii., I found it was the apostle s scope to
prove that the psalmist had prophesied of a world to come ordained for Christ ; and he proves it by this, that he was to have a world, wherein he was to have all things subject to him, which was but the same thing that fol lows here in the text. And saith he, though we now see Christ crowned with
glory and honour, ver. 8, which is all one with sitting at the right hand of God, yet, saith he, we see not all things put under him ; therefore it
proves that there is a world to come, wherein all things shall be subject to
Christ. Now then, finding in the text mention of a world to come, wherein Christ hath his kingdom over all, and all things is under his feet, and which
in the judgment of most interpreters is taken out of the 8th Psalm, no rational
man could imagine, but in the same sense that the world to come is taken
in Heb. ii., it must be taken here in the Ephesians. I spent time the last
day to prove that the Son of man, prophesied of in the 8th Psalm, that was
to have all things under his feet, was Jesus Christ ; now I shall speak of
this, that he hath a world to come ordained for him, and I shall express my self in these two heads :
First, That the world to come mentioned in Heb. ii. 5, wherein Christ is
to have all things under his feet, it is not this world that now is, or merely the government that Christ now hath ; nor it is not the world or state that
shall be after the day of judgment ; and yet it is said to be a world to come.
And, secondly, I shall in a few words shew what I think is meant by that
EPH. I. 21, 22.] THE WORLD TO COME. 93
world to come, and see the several steps and degrees of its growing up to
perfection. I shall speak a little to these two things, to clear up whatpL de
livered the last day, because I fear I was not well understood in what I said,
and I shall do it with as much brevity as I can.
First of all, that the world to come, mentioned in Heb. ii. 5, and prophesied of in the 8th Psalm, that it is not the world that now is, that is plain ; for
the apostle distinguisheth the world that now is from that world to come, by this ; saith he, we do not now see all things subject to him ; and it
is the argument by which he proves there must needs be a world to come
that must be subject to Christ : Heb. ii. 8, We see not all things now put under bis feet, which implies that there is a world to come wherein this is
to be fulfilled. Take this world now as it is in its rough, and it falls short of
that world to come, wherein all things are to be subject to Christ, for that
is not grown to perfection ; we see Jesus now only crowned, but we see not
all things subject to him ; it is true, this world to come is begun, but is not come to its perfection.
Secondly, I shall prove that it is not the state of the world after the day of judgment; and that t shall prove likewise out of Heb. ii. compared with
this place.
My first reason to prove that the world to come ordained for Christ is not
that world after the day of judgment. I mean it is not that state then, be cause this world to come here spoken of which is for Christ, Adam s world was the type of. Now look into Rom. viii. 19-22 ; he shews you there that Adam s world, that is, this very world wherein now we are, which is the type of that world to come ; he tells you there, that this world that now is, the creatures in it they groan for the manifestation of the sons of GJ-od ; for, saith
* the creature was made subject to vanity, not willingly, but by reason of him that hath subjected the same in hope ; for we know that the whole creation groaneth, &c. We may in these words plainly see that there is a world to come, which is not that world or state of things after the day of judgment ; for what will become of these creatures then, no man can tell ; but it is this very individual creation wherein we live that groans for restitu
he,
tion, and the restitution of it is a world to come, as the present corruption and bondage of it is this world. Then look into the 8th Psalm, which is Christ s world typed out; it is said, that heaven and earth, the moon and
stars, the sheep and oxen, the fowls and fish, &c., they are all said to be
subject to him. This cannot be meant after the day of judgment, for there
is nothing after that which heaven and earth, the sun, moon, and stars, the
sheep and oxen, &c., should signify and typify; so that the world to come is a state which is between the state of this world, which is yet in its ruff and
height, and that state which is after the day of judgment. A second reason for it is this : When this world to come shall come, and Christ shall have all subject to him, now after this subjection of all things to him, then shall he deliver up the kingdom to his Father, namely, after the day of judgment is over. This is plain in 1 Cor. xv. 24,25. When Jesus Christ
is folly in possession of this world to come, that all things are subject to him, then shall the Son also himself be subject to him that put all things under him, so that this world of Christ s shall cease after the day of judg ment is over, for then cometh the end.
Thirdly, Out of the words of the text you have this world and the world to come, wherein there are principalities, powers, mights, and dominions. Now, after the day of judgment there will be no principalities, and mights, and dominions ; that is plain in 1 Cor. xv. 24, He shall deliver up the kingdom to his Father, when he shall have put down all rule, and power, and autho-
94 THE WORLD TO COME ; OR, [EPH. I. 21, 22.
rity ; so that the world to come the apostle speaks of, wherein Christ is
actually to have all things under his feet, it is not that time or state of
things after the day of judgment is ended, nor is it this world, or the state of
things now. So much for the first general head. Now I would a little explain what is meant by this world to come, and
that but in few words. I would first shew why it is called a world, and then why a world to come, and the several degrees and countings on of this world, and when it is at its perfection, and when it shall cease.