Vers 6. Thou hast made him to have dominion over the works of tby hands Psal 19. 1. The Firmament sheweth his handy work Psal 102. 25. Of old hast thou laid the Foundation of the Earth and the Heavens are the work of thy hands Isai 48. 13. My hand hath laid the Foundation of the Earth and my right hand hath spanned the Heavens Thus all created Substances were made with hands and consequently that which was not made with hands was uncreated Now we read of the third Heaven that it was not made with hands Heb. 9. 11. and that when Christ entered into it he entered into the holy Places not made with hands Heb. 9. 24. Where the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plainly distinguisheth the third Heaven not only from the Tabernacle in Moses time which was made with mens hands but also from the whole created world which was made with Gods hands not denying the whole Creation to be the work of his hands but saith of the third Heaven That it was not made with hands and if it were not made with hands then surely it was uncreated Agreeable hereunto is that other place 2 Cor. 5. 1. If our earthly house of this tabernacle be dissolved we have a building of God an house not made with hands eternal in the Heavens Where the Apostle shews that the Souls of the faithful after their separation from the body shall have an house not made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with hands plainly distinguishing the Souls heavenly house from its bodily or earthly house And as he denies not its bodily house to be made with hands nor could have denyed it because God made it of the dust of the ground Gen. 2. So he affirms that its heavenly house was not made with hands and if it were not made with hands then it was uncreated and if it were uncreated then it must needs follow that the third Heaven also was uncreated Secondly I take this for a ground That which 2 Argument was from everlasting and without beginning was never created which Proposition as I suppose will not be denyed because it is acknowledged on all sides That whatsoever had a beginning and was not from everlasting was created Gen. 1. 1. and whatsoever had not a beginning but was from everlasting was not created Now I assume That the highest Heaven commonly called the third Heaven was from everlasting and without beginning and I am moved to think so for these Reasons 1. God himself was from everlasting and without beginning as it is written Psal 90. 2. Before the Mountains were brought forth or ever thou hadst formed the Earth and the World even from everlasting to everlasting thou art God And we read in Scripture of Gods Glory before the world was Joh. 17. 5. Of his Ordination before the world was 1 Cor. 2. 7. Of his chusing of men before the foundation of the world Ephes 1. 4. And of his purpose before the world began 2 Tim. 1. 9. From which places I infer That God himself was from everlasting and without beginning and if he were from everlasting then he was somewhere from everlasting I dare not say he was no where from everlasting neither dare I say he was everywhere from everlasting but he was somewhere from everlasting and where was that but in the highest Heaven and if he were in the highest Heaven from everlasting then this Heaven was also from everlasting with God and so without beginning 2. This third Heaven is called Gods Place Isai 26. 21. The Lord cometh out of his Place to punish the inhabitants of the Earth and Mica 1. 3. Yea it is called his high and holy place Isai 57. 15. and his dwelling place 1 King 8. 30. Hear thou in Heaven thy dwelling place Now I demand whether it was not Gods dwelling place before the Creation as it hath been since Yes doubtless it hath been his dwelling place ever since the Creation and shall be so for ever and was so from everlasting for which cause he is said to inhabite eternity Isai 57. 15. and to inhabite eternity is to inhabite an eternal place for in the same Text his dwelling in an eternal place is distinguished from his dwelling in the hearts of humble and contrite ones And if the third Heaven was Gods eternal place then surely it was from everlasting with him and so without beginning Yea if we acknowledg God to be an everlasting Being I see no reason why we should deny him an everlasting place suitable to his Being 3. This Heaven of which I speak is called Gods Throne Isai 66. 1. Heaven is my Throne and Mat. 5. 34. Mat. 23. 22. Acts 7. 49. And was it not his Throne from everlasting Doubtless it was and so much I gather from that of the Prophet Psa 93. 2. where he saith thus to God Thy Throne is established of old thou art from everlasting which sounds in my ears as if he had said As God was from everlasting so was his heavenly Throne and if it were from everlasting then it was without beginning and if we acknowledg him to be an everlasting King and to have a Kingdom from everlasting as the Scripture witnesseth in many places why should we not also acknowledg this his heavenly Throne to be from everlasting and so to be without beginning 4. Yea this Heaven of which I speak is that which is predicable and may be predicated of the Essence of God and we may say without a trope or figure this Heaven is God and God is this Heaven for which cause I conceive it is that this Heaven is often put for God himself in the written Word as Dan. 4. 26. where it was said to Nebuchadnezzar Thy Kingdom shall be sure unto thee after thou shalt have known that the Heavens do rule which is all one as if it had been said After thou shalt have known that the most high God shall raign in the Kingdoms of men as it is interpreted for us Dan. 5. 21. So also it is said unto the chief Priests and Elders Mat. 21. 25. The Baptism of John whence was it from Heaven or of men as if it had been said Was it from God or from men only So again Luk. 15. 21. the Prodigal said unto his father I have sinned against Heaven and against thee which is all one as if he had said I have sinned against God and against thee And so lastly John said Joh. 3. 27. A man can receive nothing except it be given him from Heaven that is except it be given him from God from whom every good and perfect gift doth come In all which and other such like places God is described by the name of Heaven and called Heaven and why so For to teach us as I conceive that this Heaven is something appertaining to the Essence of God and doth not essentially differ from God himself but as he is a spiritual Being an independent Being so he is
also an heavenly Being And as we may safely say That he is a merciful God the God of Mercy and Mercy it self so it is not improper to say He is a heavenly God the God of Heaven and Heaven it self Now we know that all things belonging to the Essence of God were from everlasting with him but this Heaven of which I speak is something belonging or appertaining to his Essence as I have shewed and consequently it was without beginning These are four Reasons which hath induced me to think that the third Heaven was from everlasting and without beginning and if so then it will from hence necessarily follow that it was never created Thirdly I take this for a ground That which is essentially Argu ∣ ment 3 holy undefiled was never created which Proposition may wel be granted because it is certain that there is no essential holiness to be found in any created Substance or Being for if there were any holines in Adam before his fall it was not essential to him but it was the gift of God so that holiness which was and is in the humane nature of Christ is not essential to his Humanity but is the gift of God and that holiness which is in the Regenerate is not essential to them but is the gift of God that holiness which belongs to the seventh day is not essential to it but accidental by reason of Gods Institution that Ceremonial holiness which was in Temples and Altars was not essential but accidental by reason of Gods Ordinanation and the created Heavens are so far from being essentially holy that they have been and are polluted and defiled with the sin of Angels and men as it is said Job 15. 15. The Heavens are not clean in his sight Yea the whole Creation is so far from being essentially holy that it groans to be delivered from that bondage of corruption which the sin of men and devils hath brought upon it Rom. 8. 21. 22. And if there be no essential holiness to be found in any created Being then it must be granted That whatsoever is essentially holy and undefiled was never created Now I affirm That the third Heaven is essentially holy and undefiled as we may conceive for these Reasons 1. This Heaven was from everlasting with God as hath been before shewed and whatsoever was from everlasting was essentially holy and undefiled 2. This Heaven is somewhat appertaining to the Essence of God as hath been before shewed and whatsoever appertains to the Essence of God is essentially holy and undefiled 3. The Scripture speaks much of the holiness of this third Heaven saying He will hear him from his holy Heaven Psal 20. 6. Who shall dwell in thy holy Hill Psal 15. 1. Who shall stand in his holy Place Psal 24. 3. God sitteth upon the Throne of his Holiness Psal 47. 8. which holiness of the third Heaven must be either essential or accidental and accidental it cannot be because in those and such like places the third Heaven is thereby distinguished from all places and persons that are accidentally holy as the distinction is plainly expressed in those words I dwell in the high and holy Place with him also that is of an humble and contrite spirit Isa 57. 15. 4. Neither can it be proved that this Heaven of which I speak ever was or ever shall be defiled with any sin as the created Heavens were and are defiled For which Causes I conceive the third Heaven to be essentially holy and undefiled and if so then from hence it will necessarily follow That it was never created Fourthly I take this for another ground That 4 Argument which is by nature immutable and unchangeable was never created and this Proposition also may wel be yeelded because we have known the mutability of all created things As we have seen the mutability of the Angels in that some of them kept not their first estate but left their own habitation Jude 6. and in that others of them are now confirmed in their original purity So we have seen the mutability of Adam in his first Fall and of his Posterity since his Fall and we read of the mutability of that Heaven and Earth which God created in the beginning Psal 102. 26. They shall perish yea all of them shall wax old like a garment as a vesture shalt thou change them and they shall be changed And seeing we cannot be ignorant of the mutability of all created things we may well grant That whatsoever is by nature immutable and unchangeable was never created But I add hereunto That the third Heaven is by nature immutable as we may well conceive First Because God himself is by nature immutable according as it is written Psal 102. 27. But thou art the same Job 23. 13. But he is still of one mind and who can turn him Mal. 3. 6. I am the Lord I change not Jam. 1. 17. With him is no variableness nor shadow of turning And if God himself be by nature unchangeable then all things belonging to his Essence must needs be so too but the third Heaven is something belonging to his Essence as hath been shewed therefore it must needs be by nature unchangeable Secondly That which ever was is and shall be Gods dwelling place and Gods Throne must needs be by nature immutable but the third Heaven ever was is and shall be his dwelling place and his Throne as was before in part intimated therefore it must needs be by nature immutable and if so it will necessarily follow That it was never created Fifthly I take this for another ground That which 5 Argument both is and ever hath been above the created Heavens was never created as we may well think because we cannot name any created Substance that both is and ever was above the created Heavens Indeed I grant That the humane nature of Christ and the Souls of the faithful since their separation are now as created Beings above the created Heavens yet we cannot say they have ever been so because there was a time when they were beneath the created Heavens neither can it be said of any created Substance That it both is and ever hath been above the created Heavens wherefore we may well assent to this Proposition That whatsoever both is and ever hath been above the created Heavens was never created But I add That the third Heaven both is and ever hath been above the created Heavens And so much I gather from such passages in the Word of God as speak of a place above the created Heavens as Thou hast set thy Glory above the Heavens Psal 8. 1. Be thou exalted O God above the Heavens Psal 57. 5. Thy Mercy is great above the Heavens Psal 108. 4. Christ ascended up far above all Heavens that he might fill all things Ephes 4. 10. that is above all created Heavens c. And if there be a place above the created Heavens what should that place be
world Yet I take it they do agree with me in effect and by good consequence when as they teach That the third Heaven is incorruptible unchangeable immoveable for if it be incorruptible unchangeable immoveable how can it be any part of the created world or if it be any part of the created world how can it be incorruptible unchangeable immoveable seeing we know that the whole created world is corruptible and groans to be delivered from the bondage of corruption Rom. 8. 21 22. And as it is corruptible so it is changeable and shall be changed Psal 102. 26. And as it is changeable so it is moveable and shall be moved and shaken yea it shall be shaken in pieces at the time of its dissolution as it is written Yet once more I shake not the Earth only but also Heaven Heb. 12. 26. If then those good Divines which the Objection speaks of do agree with me in effect and by good consequence why should I be blamed for speaking that plainly which they speak obscurely and implicitely Peradventure another will say If there be an Object 3 uncreated Heaven in all probability the Heaven of Heavens should be that but the Heaven of Heavens is a created Heaven as may appear Nehem. 9. 6. where it is said Thou even thou art Lord alone thou hast made Heaven the Heaven of Heavens with all their Host c. and if so then the third must needs be a created Heaven also I dare not confound the third Heaven with the Answ Heaven of Heavens as some have done even supposing them to be both one and that whatsoever is affirmed or denyed of the one may also be affirmed or denyed of the other But I conceive a great difference betwixt them for by the Heaven of Heavens in the place before quoted and in some other places of Scripture I understand only the highest of created Heavens which in reference to those inferior Heavens which are within its circumference is called the Heaven of Heavens But by the third Heaven I understand the highest Heaven Luke 19. 38. which is higher then the highest of created Heavens and hath no other Heaven above it being the highest of all Heavens and the highest mentioned in Scripture whereas the Heaven of Heavens before mentioned though it be the highest of created Heavens yet it is not the highest of all Heavens but hath this third Heaven above it Now I acknowledg That the Heaven of Heavens in the former sence considered is a created Heaven according to that of Nehem. 9. 6. and being the highest of created Heavens it must needs be it self also a created Heaven But it will not follow from hence That the third Heaven is a created Heaven because this is above all created Heavens and therefore must needs be uncreated as hath been shewed before And for the better avoyding of strife about words I acknowledg also That the third Heaven in a tolerable sence may be called the Heaven of Heavens viz. in respect of its transcendent excellency as God sometimes is called God of Gods Lord of Lords and King of Kings yet I do not remember that it is any where so called in Scripture but if it be any where so called it cannot be the same with the Heaven of Heavens before described Peradventure another will say If there be an uncreated Heaven that third Heaven into which Saint Object 4 Paul was caught up 2 Cor. 12. 2. should seem to be that but that third Heaven may be thought to be a created Heaven because it is called the third in reference to two created Heavens viz. the Airy Heaven and the Starry Heaven and if these two be created Heavens then the third also must needs be so too The consequence of this Objection is denyed for we read of two Adams in Scripture the first Answ Adam and the second and the first Adam was sinful yet it will not follow from thence that the second Adam was so too So though I grant the two Heavens before mentioned to be created Heavens yet it will not follow from hence that the third is so too And as I acknowledg that third Heaven into which Saint Paul was taken up to be that blessed Heaven of which I speak in my former Assertion so I have proved by seven Arguments already That it was never created and I am the more confirmed in it because Saint Paul calls that third Heaven by the name of Paradise and saith he heard unspeakable words in it not lawful to be uttered 2 Cor. 12. 4. whereas if a man could see and hear all that is to be seen and heard in the created Heavens I suppose it might be lawful for him to utter it Peradventure another will say That which is and Object 5 ever shall be the habitation of created Beings is a created place but the third Heaven is and ever shall be the habitation of created Beings as of Christs humane Nature of holy Angels and of faithful Souls departed therefore it is a created place First I acknowledg that the third Heaven is for the present the habitation of some created Beings Answ yet it will not follow from thence that it is a created place for we read that God himself is and ever hath been the habitation and dwelling place of the faithful in all generations Psal 71. 3. Psal 90. 1. Psal 91. 1. yet we may not thence infer that God is a created Being So though I grant That the third Heaven is the habitation of some created Beings for the present yet we may not hence infer That it is a created place Secondly Whereas the Objection saith That the third Heaven shall ever be the habitation of created Beings as now it is this is plainly denyed by me for I believe That the third Heaven shall be the habitation of Christs humane Nature of holy Angels and faithful Souls as now it is only for a time Rev. 20. 4. that is until the Father shall have put all things under his feet and shall have subduedall his enemies Psa 110. 1. and until the times of restitution of all things Acts 3. 21. and when this time shall be expired which shall be at the end of this present world I believe That Christ in his humane Nature shall come again from the third Heaven with all his holy Angels and Saints with him for to judg and raign for ever after in the World to come and that he shall then deliver up the Kingdom to God even the Father 1 Cor. 15. 24. What Kingdom That personal Kingdom of the Father in which he now raigneth and shall raign till then and that then the Father shall be All in All in his own personal Kingdom as he was before Christ came thither and shall be supream over all elsewhere though the Son be after a sort now equal with him and so shall Christ ever after sit upon his own personal Throne and raign in his own personal Kingdom Rev. 3. 21. Luk. 22.
he shall come again in the Flesh the second â—â—me so assureth us that this Coming of his shal be fâ—om Heaven viz. that third Heaven or blessed Heaâ—en wherein he now is and raigneth with his Father iâ— his humane nature as God and man in one person â—nd for to assure us hereof it is said This same Jesus â—hich is taken up from you into Heaven shall so come in like manner as ye have seen him go into Heaven Acts 1. 11. The Lord himself shall descend from Heaven with a shout 1 Thes 4. 16. The Lord Jesus shall be revealed from Heaven with â—is mighty Angels 2 Thes 2. 7. From Heaven we look for our Saviour the Lord Jesus Christ Phil. 3. 20. and hereunto accords that Vision of Saint John I saw the holy City New Jerusalem coming â—own from God out of Heaven prepared as a bride â—dorned for her husband Rev. 21. 2 10. Where by New Jerusalem I understand all the Saints which Christ shall bring with him at his second Coming to be espoused unto him after a more glorious manner then formerly they were and if this New Jerusalem shall come down from God out of Heaven then Christ himself also shall come down from thence at his next return in the Flesh But it may be here demanded Whether Christ Quest shall come from the third Heaven at this next Return of his with a purpose to leave it To which demand I answer thus First The third Answ Heaven may be considered as the most high and holy place of the Godhead Father Son and Holy Ghost and so I say That Christ considered only as God shall never leave it because it is the essential place of the Godhead Secondly It may be considered as it is now the place of Christs humane Nature wherein he raigneth with the Father as God and man in onâ— person and so I beleeve That Christ at his seconâ— Coming from the third Heaven shall leave it altogether never to possess it again as formerly nor as the constant place of his habitation yet I deny not but conceive that after this descention of his he may be taken up again in his humane Nature at some times into the third Heaven for some ends known only to God as Saint Paul once was before hiâ— death but still I think that at his next Return from this Heaven in his humane Nature he shall leave iâ— altogether as the dwelling place of his humane Nature and that for these Reasons 1. The third Heaven was not promised to Christ for an everlasting habitation but only for a certain time as may be seen in these places Sit thou at my right hand until I make thine enemies thy footstool Psal 110. 1. He must raign till he viz. the Father hath put all enemies under his feet 1 Cor. 15. 25. And that which is here promised shall be made good unto him at his second Coming and not before And if the third Heaven be not promised unto him for an everlasting habitation but for such a time as is expressed in the promise then we may well think That at his second Coming from this Heaven he shall leave it altogether as it is the dwelling place of his humane Nature 2. It is said That this third Heaven shall receive or contain Christ but for a certain time viz. until the times of restitution of all things Acts 3. 21. that is until the World to come shall be created and all things therein shall be restored according to the Decrees and Promises of God And if so then doubtless Christ at his second Coming from this Heaven shall leave it altogether considered as the dwelling place of his humane Nature 3. It is written That Christ at his second Coming from this Heaven shall resign or deliver up the Kingdom to God even the Father 1 Cor. 15. 24. And what Kingdom is this that he shall then deliver up to his Father Ans 1. I do not say with some Writers That he shall then deliver up his Mediatory Kingdom to his Father because this Kingdom which belongs unto him as he is the Son of David shall have no end Luk. 1. 33. Neither 2. do I say with others That he shall then deliver up his Church-Kingdom unto his Fathers sole dispose and Government because the Government of the Church both Militant and Triumphant is laid upon Christs shoulders as a Mediator and shall never be taken off from him Isai 9. 6 7. Neither 3. do I say with others That he shall then deliver up his Representative Kingdom consisting of outward Ordinances and Administrations now in use to be abolished by his Father because these things shall cease and determine of their own accord and be abolished before his second Coming at least in order of nature But I say That he shall then resign and deliver up the Kingdom of Heaven properly so called as it is his Fathers personal Kingdom unto the sole dispose and Government of his Father that so his Father may be all in all in it as he was before Christs coming thither 1 Cor. 15. 28. And if he shall resign this Kingdom to God even the Father then we may well think That at his next Coming from this Heaven in his humane Nature he shall leave it altogether as it is the dwelling place of his humane Nature 4. It is said That Christ after his next Coming from Heaven in the Flesh shall be subject to him that put all things under him 1 Cor. 15. 28. that is as if the Apostle had said While Christ remains in the third Heaven in his humane Nature and as the person of a Mediator we are not to consider him as the Fathers Subject because he is there after a sort equal with his Father his Father having advanced him at his own right hand upon his own Throne and having given unto him all power in Heaven and in Earth but after his coming from thence he shall be subject to his Father as he was before his Ascention and if so then doubtless at his second Coming from this Heaven he shall leave it as the dwelling place of his humane Nature 5. Have we never read That Christ after his personal Coming from this third Heaven shall possess his own personal Kingdom and sit upon his own personal Throne according to his Fathers appointment Luk. 19 12. and 22. 29. Rev. 3. 21. And how can this be unless he shall then leave his Fathers personal Kingdom and personal Throne and unless he shall then leave this third Heaven altogether considering it as the dwelling place of his humane Nature Sixthly It informeth us touching the place whither 6 Informat he shall come when he shall come again in the Flesh And so I cannot think that he shall come again from Heaven into this polluted world because this will be no fit place for a glorified Person to be and reside in but doubtless he shall come again from Heaven into the World to
us and to our children for to know them Deut. 29. 29. and we are commanded to search the Scriptures that we may understand what is revealed in them Joh. 5. 39. And he that shall still continue stubbornly ignorant of his masters revealed will shall be beaten with stripes that is he shall have his portion of torments in the world to come Now the world to come is revealed in the Word of God and much therein is revealed concerning it Therefore it cannot be safe for any to continue grosly or perversly ignorant thereof nor of what is meant thereby Thirdly They that understand not the world to come nor the nature of it cannot so ardently desire and affect the fruition of it as those that do because good things are most desired of such as know them best And as none do so earnestly desire the blessed enjoyment of God and of Christ as those that have most acquaintance with God in Christ so none do so strongly desire the world to come and the enjoyment of it as those that have most undersâ—â—â—â—ing concerning it Fourthly The doctrine of the wâ—rld to come is very useful and comfortable yea I know no doctrine in the whole Bible more proâ—â—â—able for instruction reproof and comfort then 〈◊〉 if rightly understood and applyed But how can it prove useful to such as understand it not Fifthly All Gods elect with Abraham their â—ather are heirâ— of the world to come Rom. 4. for which cause â—hey would be not only willing to understand and know whatsoever the Scripture teacheth concerning the same but also should take great delight to read hear and confer of such matters as concern the same As they that are heirs apparent to the Kingdoms of this present world are not only willing to understand the nature of them but also find great content to discourse of such things as concern them And so for these Reasons I infer that it cannot be safe for any to be grofly and perversly ignorant of the World to come Now if ignorance of the World to come be so dangerous Vse and the knowledg of it so needful as hatâ— been shewed then for my part I shall the less fear and the less regard any rash censures or aspersionâ— that shall be cast upon this poor endeavor of mine For I am perswaded in my Soul of the truth of sucâ— grounds as are here delivered I am convinced in mâ— Conscience of the necessity and usefulness of them I have found in my experience the comfort of them Why then should I regard such censures or aspersions Rather I shall still hope for Gods blessing upon these Meditations knowing that he can mak◠〈◊〉 as beneficial to others as they have been untâ— me 〈◊〉 if this discovery shall by his divine providence invite â—â— occasion but some one Divine of better parts then â—â— self to write a better Discoursâ— concerning the samâ— Subject how shall I rejoyce But to conclude this â—â—rst Section I profess that esteem the right knowledg of the World to come aâ— a choice piece of saving knâ—wledg and I esteeâ— them all happy that shall attain â—nto it Whereforâ— let us be bold in the fear of God to search and enquire farther what the Scripture meanâ— by the Worlâ— to come which for my part I intend if God shaâ— permit And in the following Sections I shall consider the World to come two ways first I shall consider it as a Country or Continent next I shall consider it in reference to the principal matters and things which shall be contained in it SECT II. Shewing That the World to come considered as a Continent is to be distinguished from the third Heaven I Acknowledg that there shall be some of the same things in the World to come which are now in the third Heaven As the humane nature of Christ the person of Enoch the person of Elijah which are now in the third Heaven and shall be in the World to come and as the two latter persons do now raign with Christ in the third Heaven so they shall raign with him in the World to come and as they now enjoy abundance of holiness righteousness love joy and peace c. so they shall enjoy as much if not much more in the World to come Yet I affirm That the World to come considered as a Continent is to be distinguished from the third Heaven For 1. Our Saviour Christ once came from the third Heaven into this world for to take our nature upon him but he came not then from the World to come into this world for to take our nature upon him 2. After his Resurrection he ascended into the third Heaven but he did not ascend into the World to come which had then no being 3. Saint Paul by his life time was caught up into the third Heaven 2 Cor. 12. 2 4. but we cannot say he was taken up or caught up into the World to come 4. The Souls of the faithful after their separation from the body as we conceive are in the third Heaven but we cannot say they are in the world to come 5. The third Heaven both is for the present and hath been of old but the world to come neither is for the present nor hath been of old but is altogether yet to come From all which premises I infer That the world to come considered as a Continent is to be distinguished from the third Heaven Yea that I may not dissemble my whole meaning is this point I must needs add this above all That I conceive as much difference betwixt the world to come and the third Heaven as betwixt a created and Ens creatum increatum an uncreated Substance And as I shall prove in its proper place That the world to come shall be created by God himself so in this place I dare affirm That the third Heaven was never created and if this shall appear to be so then there must needs be a vast difference betwixt the world to come and the third Heaven But some one it may be will say unto me I wonder Object you should say the third Heaven was never created surely this will seem as a paradox to many and unless you can substantially prove it there are few that will believe it What I have said I have said and I hope I shall clearly evidence this last passage viz. That the Answ third Heaven was never created by these ensuing Arguments First I take this for a ground That which was 1 Argument not made with hands was never created which proposition as I suppose none will deny For what is it to be created but to be made with hands and what is it to be uncreated but to be not made with hands And the Scripture acknowledgeth that all created things were made with hands and were the work of Gods hands as Psal 8. 3. I consider the Heavens the work of thy fingers the Moon and the Stars which thou hast ordained
but the third Heaven And if we acknowledg concerning God himself That he is and ever hath been above the created Heavens as we may well acknowledg because he is said to be most High and to be higher then the highest of created Beings why should we not also acknowledg concerning the third Heaven which is Gods essential Place or Vbi that it both is and ever hath been above the created Heavens and if so then it will necessarily follow That it was never created Sixthly I take this for another ground That 6 Argument which is a place of perfect Bliss was never created which I conceive to be true because there is no perfect Bliss to be found in this created World and we use to say None are perfectly blessed while they remain in this World but are subject to many defects and imperfections their knowledg cannot be perfect because it is mixt with ignorance their joy cannot be perfect because it is mixt with sorrow their love cannot be perfect because it is mixt with hatred their righteousness cannot be perfect because it is mixt with sin Yea this whole Creation is so far from being a place of perfect Bliss that it groans to be dissolved and so to be resolved into a more blessed condition and if there be no perfect Bliss to be found in this created world then it must needs be found in an uncreated place But say I The third Heaven is a place of perfect Bliss for there the Father is perfectly blessed above all degrees of comparison or comprehension there the Son is perfectly blessed in his degree and there the Saints are perfectly blessed in their degree and it is commonly said That this Heaven is a blessed Coelum beatorum Heaven the Heaven of blessed Ones and of blessed Souls departed and if so then it will follow That it was never created Seventhly I take this for my last ground That Argu ∣ ment 7 which never was any thing of or belonging to this created world was never created which Proposition we may well assent unto because all created Beings either were or are of or belonging to this created world And I add That the third Heaven never was any thing of or belonging to this created world as may appear by such places of Scripture as do distinguish this Heaven from this created world and from all things of or belonging thereunto Thus the Fathers being in this Heaven is distinguished from his being in this created world Our Father which art in Heaven Mat. 6. 9. Whosoever shall confess me before men him will I confess before my Father which is in Heaven Whosoever shall deny me before men him also will I deny before my Father which is in Heaven Mat. 10. 32 33. Thus Christs being in Heaven as touching his humane nature is distinguished from his being in this created world I came forth from the Father and am come into the World Again I leave the World and go to the Father Joh. 16. 28. This same Jesus which is taken up from you into Heaven shall s◠come again in like manner as ye have seen him g◠into Heaven Acts 1. 11. Thus the being of holy Angels in this Heaven is distinguished from their being in this created world at other times In Heaven their Angels do always behold the face of my Father which is in Heaven Mat. 18. 10. Likewise joy shall be in Heaven in the presence of the Angels of God Luk. 15. 7 10. And thus the being of faithful Souls in this Heaven is distinguished from their former being in this created world Luk. 23. 43. To day shalt thou be with me in Paradise From which distinguishing places I gather That this third Heaven never was any thing of or belonging to this created world and if so then it will follow from hence That it was never created And I would here demand of any indifferent Reader not prepossessed with prejudice Whether our Saviour Christ and the faithful Souls departed at the time of their ascention into this Heaven did not leave this created world altogether and so go unto the Father If you say They did not then you grant that they yet remain in some part of the created world and that at the time of their ascention they went but from one part of this created world unto another and consequently from one place of misery unto another But if you say They left this created world altogether when they ascended into this Heaven then by consequence you grant That they are now in an uncreated Heaven and so you do consent unto all that I have said concerning this matter Wherefore I hope these seven Arguments before produced will suffice for proof of my former assertion Howbeit to make the matter yet more plain I shall be contented to answer such Objections as I can imagine will be raised against the said assertion Peradventure some man will say Many natural Object 1 Philosophers have written much of the blessed Heaven which they call the Empyrean Heaven and Coelum Empyreum they say It is a created Heaven for which cause your former Assertion is the more to be suspected 1. My former Assertion is not to be tryed by the rules of natural Philosophy but by the written Answ Word of God which speaks of divers matters above the reach and proper scope of natural Philosophy and so I do not take natural Philosophers to be competent Judges in this case though I am willing to hear them when they speak of matter proper to their Science yet I think it more proper for a Divine then for a natural Philosopher to write of the third Heaven 2. Whatsoever they say touching this Subject I have met with a Christian Philosopher a judicious Writer who acknowledgeth the Bartholinus de Coelo third Heaven to be an uncreated Heaven to be distinguished from the whole created world and proveth that Empyrean Heaven of which they speak so much to be a meer Chimera or figment of their own and I hold the testimony of one such Christian Philosopher to be of more validity for my cause then the testimony of many more natural Philosophers can be against it Peradventure another will say Many good Divines Object 2 have spoken much of a blessed Heaven but not one word of an uncreated Heaven as you do but still they understand the third Heaven to be a part of the created world and why should you dissent from them 1. If in this point I dissent from good Divines Answ it is not out of any ill-will to them but out of love to the truth and out of a desire to manifest the truth that hath been too long concealed from many Amicus Socrates Amicus Plato Amicior Veritas 2. Suppose those good Divines do not agree with me in plain words nor speak out as I do That the third Heaven is an uncreated Heaven but seem to imply that it is a part of the created
be seen to begin or to be established in the earth And whereas they tell us of the Saints living and raigning with Christ a thousand years Rev. 20. 4. as if that place made much for them I would have them know that that place is not to be understood of Saints on earth as if they should live and raign with Christ in their bodies upon this corrupt earth a thousand years by vertue of a Reformation-change in this world but it is to be understood of Saints departed this life now in the third Heaven in respect of their Souls where they were to live and raign with Christ for a thousand years or more from the time when those words were spoken a certain time being there put for an uncertain even until his coming again from thence 3. It is an Error in these men to think that by the World to come the Scripture means a Reformation-change in this world seeing by the World to come we are to understand a new created world properly so called that shall consist of new Heavens and a new Earth properly so called and of new Creatures and occurrences in them as I hope to shew more fully in my next Section Yea the World to come shall be such a world wherein the righteous shall inherit everlasting life Luk. 18. 30. but supposing there should be such a Reformation-change in this world as they dream of yet we cannot therein inherit everlasting life therefore we may not understand by the World to come such a Reformation-change 4. It is an Error in these men to confound the World to come with this present world seeing the Scripture hath plainly distinguished them in many places Mat. 12. 32. Luk. 18. 30. Ephes 1. 21 c. And as the time to come cannot be all one with the time present nor the time present with the time to come so neither can the World to come be all one or at one time with this present world nor this present world all one or at one time with the World to come But leaving this phansie of theirs I proceed And I acknowledg in the fourth place That the 4 Posit World to come shall begin immediately or suddenly upon the dissolution of this present world that is to say as soon as this present world shall have an end the World to come shall begin as soon as these visible Heavens shall be dissolved there shall be other Heavens in their stead as soon as this visible Earth shall be dissolved there shall be another Earth instead thereof with other creatures in it and so the World to come shall begin immediately or suddenly upon the dissolution of this present world For confirmation whereof though I cannot produce any plain place of Scripture so clear as to convince all gain-sayers yet I can produce some probable grounds such as have satisfied my self as touching the truth of this Position As 1. The Scripture speaks not of any space of time much less of any considerable space of time that shall be betwixt the dissolution of this present world and the Creation of the World to come therefore it is probable that there shall be no considerable space of time betwixt them and consequently that the World to come shall begin immediately or suddenly upon the dissolution of this present world 2. The Scripture speaks of divers things that shall happen in and upon one and the same day viz. the great Day of the Lord. As 1. The dissolution of this present world 2. The Creation of the World to come 3. The subduing of all Christs Enemies 4. The Resignation of the Kingdom to God even the Father 5. The glorious Appearing of Christ 6. The Resurrection of the dead 7. The Sentence of the last Judgment And if all these things shall happen upon one and the same day viz. the great Day of the Lord then it is probable that there shall be no considerable space of time betwixt them and consequently that the World to come shall begin immediately or suddenly upon the dissolution of this present world 3. I have seriously thought upon that of the Apostle Paul Then shall we which live and remain be caught up together with them in the Clouds to meet the Lord in the ayr 1 Thes 4. 17. where he intimates as I conceive That the World to come shall be created after the same order in which this present world shall be dissolved And as this present world shall be dissolved first in its upper part viz. the visible Heavens Clouds and Ayr which now are so the World to come shall be created first in its upper part viz. the new Heavens Clouds and Ayr c. and so the Saints which shall be found living upon this corrupt earth when the fire beginneth to seize upon it shall be caught up together with the Saints that shall come with Christ to meet him and them in the new Clouds and Ayr for I cannot imagine that either the Saints which shall come from Heaven or those that shall come from the Earth shall meet in these corrupt Clouds and Ayr which now are and so I may well gather from this place That the World to come shall begin immediately or suddenly upon the dissolution of this present world Which Position thus cleared crosseth a certain Vse opinion of Mr Mede * In his Book on the Revelation for though he grants That the World to come shall not begin before this present world shall be dissolved yet he thinks that the Day of Judgment shall continue for a thousand years and thereupon shall follow the World to come But I would fain know what he means by the Day of Judgment in that place whether the Day of Sentence or the Day of Execution If he mean the Day of Execution he might as well have said the Day of Judgment shall continue for ever for doubtless the Execution of the last Judgment shall continue for ever and ever But if he mean the Day of Sentence I wonder he should say the Day of Judgment shall continue a thousand years seeing no good reason can be given why the Lord should so long deliberate about the Sentence of Judgment Notwithstanding then this opinion of his I am still of the opinion That the World to come shall begin immediately or suddenly upon the dissolution of this present world And if so there is no reason why good Christians should mourn grieve or be discouraged to hear of the dissolution of this present world seeing the World to come shall begin immediately hereupon It is a comfort against the death of these corrupt bodies of ours to hear that we shall have other and better bodies after the death of these so it should be a comfort against the dissolution of this world to hear that there shall be another and a better world after the dissolution of this SECT IV. Shewing The nature of the World to come considered as a Continent ANd that we may rightly understand
new created Earth And lastly I learn so much from Saint Johns Vision thus expressed And I saw a new Heaven and a new Earth for the first Heaven and the first Earth were passed away Rev. â—1 1. which place doth well accord with the three former because herein the Apostle describes the World to come in â—osition to this present world and shews that â—s present world considered as a Continent conâ—eth of a present visible Heaven and Earth that is â—â— Starry Heaven and an Ayry Heaven compassing â—s Earth So the world to come considered as a â—â—ntinent shall consist of a new created Heaven â—â—d Earth that is of a new Starry Heaven and a â—â—w Ayry Heaven that shall compass the new â—â—rth And so we have now a four-fold testimony â—â—m the word of God for the proof of this third â—ound If any shall here object and say That I am alone Object this interpretation put upon the new Heavens â—â—d new Earth and do but deliver my own judgâ—â—nt and so may well be suspected My answer is If I were alone in this interpretaâ—â—â—n Answ I should not deserve any blame in this respect â—â—cause I have the proper occasion scope and conâ—â—â—t of the four places before quoted clearly on my â—e and when I find any interpretation warranted â—â— the proper occasion scope and context of the â—â—ce I shall judg it to be right and true though I â—â—ould meet with an hundred Expositors of a conâ—â—â—ry judgment yet I assure you that I am not â—ne in this interpretation of the new Heavens and â— new Earth but amongst my few Books I have â—t with four Expositors well reported of at this â—y in the Churches of God who are of the same â—â—dgment with my self concerning this matter â—â—mely Piscator a In his Commentaries on 2 Pet. 3. 13 Dr Dickson b In his Commentaries on 2 Pet. 3. 13 and on Heb. 12. Mr Ellis c In his Book entituled The Deliverance of the whole House of Israel and the â—e Annotations on the Bible d On 2 Pet. 3. 13. the latter of which â—â—â—imates or hints this reason why the world to â—â—me as a Continent shall consist of new Heavens and a new Earth viz. that it may be somewhat prâ—portionable to the Saints for to delight their eyâ—â— and minds Wherefore it is not from an affectaâ—â—on of singularity but out of love to the truth that have informed the Reader with this Ground Moreover before I leave this Ground I wouâ—â— have it known That there are many other passagâ— of Scripture besides those before quoted whicâ— if rightly understood will make much for tâ—â— confirmation of it Of which I shall instance some As 1. It is said The world shall be established thâ— it shall not be moved Psal 96. 10. And how shall â— understand this passage Shall not this preseâ—â— world be moved and shaken from its present stâ—â— and condition at the time of its dissolution Yâ—â— doubtless it shall But the meaning of it is Thâ— this world after its new Creation and after it shâ—â— consist of new Heavens and a new Earth shall neâ— be moved or shaken according to that of the Apâ—stle This word Yet once more signifieth the â— moving of those things that are shaken as of thinâ— that are made that those things which cannot â— shaken may remain Heb. 12. 27. So that from tâ—â— passage thus understood we may gather That tâ—â— World to come considered as a Continent shâ—â— consist of new created Heavens and a new creatâ— Earth 2. It is said in another place The Earth abide for ever Eccles 1. 4. How so Shall this corruâ—â— earth which now is abide for ever in its present aâ—â— pristine condition No it shall be burnt up 2 Pet 3. 10. But the meaning of this passage is That tâ—â— Earth after its new Creation shall abide for eveâ— and so we gather from hence That there shall be a new created Earth after this Earth shall be dissolved and we may not imagine That the new created Earth shall be without a new created Heaven consequently we may infer That the World to come considered as a Continent shall consist of new created Heavens and a new created Earth 3. It is said elsewhere The meek shall inherit the Earth Mat. 5. 5. Yea The meek shall inherit the Earth and shall delight themselves in the abundance of peace Psal 37. 11. which promises belong to all the godly meek in this world as well as to any but we find by experience that there are some godâ—y meek in this world who can hardly be said to have any inheritance in this corrupt Earth and if some of the meek do inherit it it is but a small part of it and that with much grief and vexation of spirit not with abundance of peace wherefore the meaning of these promises is That all the godly meek shall inherit the new created Earth and therein delight themselves in the abundance of peace and consesequently the World to come as a Continent shall consist of a new created Earth and if so then of new created Heavens too 4. It is said in the Psalm last quoted The righteous shall inherit the Land and dwell therein for ever Psal 37. 29. where the Land is all one with the Earth and this promise belongs to all that are truly righteous as well as to any but we know that all who are truly righteous in this world do not actually inherit this corrupt earth and they that do inherit some little portion thereof shall not dwell therein for ever therefore this promise must needs have reference to the new created Earth or Land which all that are truly righteous shall not only inherit but also shall dwell therein for ever and so the World to come as a Continent shall consist not only of new created Heavens but also of a new created Earth 5. It is said of Christ His dominion shall be from Sea to Sea and from the River unto the ends of the Earth Psal 72. 8. which promise belonged to Solomon as a Type of Christ in a limited sence and by vertue of it he was to have dominion over divert Nations and Countries but this promise had reference to Christ in a larger sence and by vertue of it he is to have dominion over all people that ever were are or shall be as the Son of man which dominion is not to be expected in this corrupt world on this corrupt earth but it shall be made good unto him in and upon the new created Earth which new Earth shall not be without new Heavens and so we infer from hence That the world to come as a Continent shall consist of new created Heavens and a new created Earth 6. It is said in the name of all the faithful Servants of God We shall raign on the Earth Rev. 5. 10. the meaning of which promise is That they shall raign over all their enemies ghostly and
bodily Now we see by dayly experience that it is not thus with them on this corrupt earth for here the faithful Servants of God have many Tyrants that sometime raign over them in a Tyrannical way as Sin the Flesh Satan and the world here the plowers plow upon their backs and make long furrows here men Psa 66. 12 ride over their heads here they meet with a Law in their members that leads them captive to the Law of sin But we are to understand that this Promise shall be made good unto them in the new created Earth wherein they shall under Christ raign over all their Enemies bodily and ghostly which new Earth cannot be without a new Heaven And so we gather from hence That the World to come as a Continent shall consist of new created Heavens and a new created Earth 7. God said unto Abraham I will give unto â—hee and to thy seed after thee the Land wherein â—hou art a stranger all the Land of Canaan for â—n everlasting possession Genes 17. 8. Which Promise is to be made good to Abraham in his own person and to all his Elect seed in their persons Now we know that Abraham in his own person â—id possess the Land of Canaan no otherwise then â—s a stranger and that his Elect seed have not all â—ossessed it in their persons according to this Proâ—ise much less have they had it for an everlasting possession Wherefore this Promise must needs have â—eference to the World to come and to a new creâ—ted Earth wherein shall be a new Land of Canaan which Abraham and his Elect seed shall all enjoy in â—heir own persons for an everlasting possession which â—ew Earth and new Canaan cannot be imagined to â—e without a new Heaven And so I infer from â—ence also That the World to come as a Contiâ—ent shall consist of new created Heavens and a â—ew created Earth 8. It is said in another place That he who blessâ—th himself in the Earth shall bless himself in the God of Truth and he that sweareth in the Earth â—hall swear by the God of Truth because the former troubles are forgotten and because they are hid from mine eyes Isai 65. 16. And here if we compare the matter promised with the matter of the next precedent Verse together with the Reasons annexed to it and also with the matter of the next subsequent Verse we may easily find that the earth in this place is put for the new created Earth which God hath promised Wherein who so blesseth himself shall bless himself in the God of Truth and who so sweareth shall swear by the God of Truth and wherein also former troubles shall be forgotten and hid from Gods eyes Which new Earth shall not be without new Heavens as in the next Verse appears Therefore from hence also I gather That the World to come as a Continent shall consist of new created Heavens and a new createâ— Earth 9. Lastly We are taught to say to God in ouâ— prayers Thy will be done on Earth as it is in Heaven In which Petition as I conceive this worâ— Earth includes not onely this corrupt Earth wherein we live but also that new Earth which shall bâ— created instead of this Because we are to desire That Gods Will so far as it shall be revealed to menâ— may be done in both as it is in Heaven that is tâ— say we are to desire that his Will may be done iâ— this corrupt Earth in some like manner as it is now done in Heaven viz. readily willingly chearfully constantly sincerely And we are to desire thaâ— his Will may be done in the new Earth in full likâ— maner as it is now done in the blessed Heaven viz perfectly without all sinful defects And doubtlesâ— Gods will shall be done in the new created Earth aâ— perfectly by all his Elect as it is now done by thâ— Saints in Heaven which are but some of them And seeing we cannot think upon such a new Eartâ— without a new Heaven I may safely conclude That the World to come considered as a Continent shall consist of new created Heavens and a new created Earth Other Scripture-passages might be produced for the ratification of this ground but I am loath to burthen the Reader with any more in this place Fourthly I affirm That the World to come considered 4 Ground as a Continent shall in some things correspond and accord with this present world As in these particulars 1. This present world considered as a Continent consisteth of visible Heavens and a visible Earth And here by visible Heavens we commonly understand both the Airy Heaven which is now next above us and the Starry Heaven which is now next above that And here also by a visible Earth we commonly understand both the dry Land and the Waters which now are Gen. 1. 9. So the World to come considered as a Continent shall consist of visible Heavens and a visible Earth as may appear by what hath been said upon the former ground 1 Thes 4 17 Dan. 12 3 And here again by visible Heavens I understand both that Airy Heaven and that Starry Heaven which shall be created upon the dissolution of these which now are And also by a visible Earth I understand both that dry Land and those Waters which shall be created upon the dissolution of these which now are 2. This present world considered as a Continent received its beginning by Creation and was created by God himself Gen. 1. 1. So the World to come considered as a Continent shall receive its beginning by Creation and shall be created by God himself Isai 65. 17. 66. 22. Yet I dare not say that it shall be created of nothing as this present world was Indeed it is possible enough with God to create it of nothing pre-existent Yet it seems more probable to me that it shall be created of the dust of this present world after it shall be burnt up and brought to dust As the bodies of men women and children in their Resurrection shall be formed or created of the dust of their old bodies But I will not contend for this as for a matter of Faith It 's enough for us to beleeve that the World to come shall be created by God himself either of nothing or of something and if of something then it 's probable that it may be created as well of the dust of this as of any other thing 3. This present world considered as a Continent doth contain in it variety of Creatures some rational some irrational So the World to come as a Continent shall contain in it variety of Creatures some rational some irrational as I intend to shew in the next part of this Treatise after I shall have spoken of the more principal matters of the World to come Fifthly I affirm That the World to come considened 5 Ground as a Continent shall differ from this present world both for
substance and qualities That it shall differ from this present world for qualities or as touching its qualities is acknowledged by many Writers 1. Because this present world waxeth old like a garment and is grown decrepit but that to come shall be new 2. Because this is corruptible but that shall be incorruptible 3. Because this is mutable and moveable but that shall be immutable and immoveable Isai 66. 22. Heb. 12. 4. Because this is polluted and defiled but that shall be undefiled 5. Because this shall have an end but that shall be everlasting without end For which causes the World to come must needs differ from this present world for qualities or in and touching its qualities And hereunto I add That it shall differ also from this present world for substance or as touching the substance of it 1. Because the World to come shall not be created before the substance of this world as a Continent shall be burnt up and brought to dust as hath been before shewed And if so then the World to come must needs be another from this for substance and so differ from this as touching the substance of it 2. Because the World to come shall not be created of the substance of this present world but either it shall be created of nothing or of something that shall not be the substance of this And suppose it shal be created of the dust of this yet it wil not hereupon follow that it shall be created of the substance of this For as the dust of a mans body after it is burnt to ashes cannot properly be called the substance of his body so neither can the dust of this present world after it shall be burnt to ashes be properly called the substance of this world And seeing the World to come shall not be created of the substance of this it will necessarily follow That it shall be another from this and shall differ from this as touching the substance of it 3. Unless the World to come shall differ from this in and for the substance of it I cannot see how it can differ from it in and for the qualities of it because where any natural substance remains the natural qualities of it are wont to remain too As when in Noahs time the world then was drowned with a flood the natural substance of it remained and the natural qualities too though the superficies of it was much altered for a while But it is granted by many as I said That the world to come shall differ from this for qualities Therefore I infer from the premisses That the World to come considered as a Continent shall differ from this present world and be another from it both for substance and qualities Sixthly I affirm That the World to come considered 6 Ground as a Continent shall be the same for essence and essential properties with this present world Thus our new bodies after the last Resurrection shall be the same for essence and essential properties with these bodies which now we have And as it is essential to these bodies which now we have to to consist of flesh and bones of eyes ears hands and feet c. So it shall be essential to our new bodies after the last Resurrection to consist of flesh and bones of eyes ears hands and feet c. For I my self shall behold him saith Job with these same eyes Job 19. 27. Yet our new bodies shall not be the same with these for substance for thou sowest not that body that shall be 1 Cor. 15. 37. Neither shal they be the same with these for qualities for that which is sown in corruption shall rise again in incorruption that which is sown in dishonor shall be raised in glory c. 1 Cor. 15. 42 43 44. So the World to come shall be the same for essence and essential properties with this present world And as it is essential to this world to be Gods Creation and Workmanship to consist of visible Heavens and a visible Earth to be a round world and of large extent So shall it be essential to the World to come to be Gods Creation and Workmanship to consist of visible Heavens and a visible Earth to be a round world and of large extent And so much I gather from this Scripture-Maxim God hath established the world never to be moved Psal 96. 10. whereas we know that this present world shall be moved at the time of its dissolution in respect of its present substance and qualities but the meaning is That it shall never be moved in respect of its essence because this shall continue not onely until but after its new Creation I infer then That the World to come shall be the same with this for essence and essential properties though it shall not be the same with it for substance and qualities These six Grounds thus cleared make for the discovery Vse of three Errors The first Error is of those who think That the World to come shall be nothing else but that blessed Heaven or third Heaven which now is Which Opinion as I take it hath been effectually confuted before in my second Section and so I need say no more of it in this place The second is the Error of those who think That the World to come shall be the same for substance with this present world Which Error as I conceive hath been substantially refuted in my two last Grounds upon this Section For though I grant in one of them That the World to come shall be the same for essence with this world yet I have shewed in the other That it shall not be the same for substance with it And therefore I will say no more at this time concerning this matter The third is the Error of those who think That the World to come as a Continent shall not consist of new Heavens and a new Earth because say they where ever the Scripture speaks of new Heavens and a new Earth it speaks of a new reformed Church in this life all the world over before the end of it and not of the World to come Which Opinion hath obtained many Patrons Advocates and Followers of late years and in these Times who have hereupon fancyed to themselves strange Forms of Religion and strange Forms of Government and Discipline as necessary to be established in the Church in these latter Times But all of them have justly deserved to be censured by the Church 1. Because they have put a false gloss or interpretation upon those places which speak of the new Heavens and a new Earth 2. Because they make use of a figurative or allegorical interpretation when the proper and litteral sence is onely right and orthodox 3. Because they wrest many other places of Scripture in favor of this interpretation 4. Because that conclusion which they intend to prove by their wrestings is grosly erroneous in it self viz. That there shall be such a Reformed Church all the world over
yet a coming â—â—om place to place in it wherefore it is plain by â—e Word of God That his second Coming in the â—esh is to be distinguished from all other Comings â—â— his Secondly It informeth us That the second â— Informat â—oming of Christ in the Flesh shall be most sure and â—ertain And we may not doubt hereof because â— is confirmed unto us by many plain testimonies â—f Scripture as by the testimony of Enoch the â—eventh from Adam Behold the Lord cometh â—ith ten thousand of his Saints Jude 14. that is â—he Lord Christ shall come the present tense being â—ut for the future as in other Prophecies So by â—he testimony of David Our God shall come and â—all not keep silence Psal 50. 3. So by the testimoâ—y of Christ himself for while he was in this world â—e said They shall see the Son of man coming in the Clouds of Heaven Mat. 24. 30. The Son of man â—hall come in his Glory Mat. 25. 31. Hereafter ye shall see the Son of man coming in the Clouds of Heaven Mat. 26. 64. Luk. 21. 27. If I go to prepare a place for you I will come again and receive you to my self Joh. 14. 3. So by the testimony of two Angels This same Jesus which is taken up from you into Heaven shall so come in like manner as ye have seen him go into Heaven Acts 1. 11. So by the testimony of Saint Paul who speaks of the second Coming of our Lord Christ from Heaven aâ— of the manner of it 1 Thes 4. 15 16. So by tâ—â— testimony of Saint James Be patient Brethrâ—â— until the Coming of our Lord Jam. 5. 7 8. Aâ—â— if the second Coming of Christ in the Flesh be coâ—firmed unto us by so many plain testimonies of Scripture we should not doubt hereof but should looâ— upon it as upon that which shall be most sure anâ— certain Thirdly It informeth us of the signs presagiâ—â— 3 Informat the second Coming of Christ in the Flesh whiâ—â— are of two sorts viz. some such as have been alreâ—dy observed in this world and some such as havâ— not yet been observed in it The signs presaging his second Coming whicâ— have been already observed in this world are dâ—vers As 1. The preaching of the Gospel in all places aâ—signed and appointed for this purpose for our Sâ—viour hath shewed That before his second Cominâ— in the Flesh the Gospel of the Kingdom shall bâ— preached in all the world for a witness unto alâ— Nations Mat. 24. 14. where his meaning is not that at one and the same time the Gospel shall bâ— preached to all Nations in all the world but that successively and at several times it shall be preached to all Nations assigned and appointed to hear it in Vid. Dickson ad loc all the world for a witness unto them viz. of good in case they shall receive and obey it but of evil in case they shall reject and contemn it In which sence this sign hath been long observed already for the Gospel was preached shortly after Christs Ascention by the Apostles themselves to all Nations in the world then assigned and appointed to hear it and since their time it hath been preached to all Nations â—ppointed to hear it at this day it is preached in all places of the world assigned for this purpose and doubtless this Ordinance shall continue accordingâ—y until the second Coming of Christ and no â—onger 2. A great Apostacy or falling away from the truth of the Gospel for Saint Paul tells us That the Day of the Lord Christ shall not come except there come a falling away first 2 Thes 2. 3. which sign also hath been long observed in this world for this Apostacy from the truth of the Gospel began in Saint Johns time They went out from us but they were not of us 1 Joh. 2. 19. and it became more general and notorious about the time of Antichrists first rising we have much cause to complain of it at this day and may yet have more experience of it before the Coming of Christ because it is said That in the latter times some shall depart from the faith giving heed to seducing Spirits and doctrines of Devils 1 Tim. 4. 1. 3. The discovery or revealing of Antichrist for the same Apostle saith That the Day of the Lord Christ shall not come except that man of sin be revealed the son of perdition 2 Thes 2. 3. And this sign hath been long since observed in the world and the revealing of Antichrist hath been long since discerned by such as have had discerning eyes though not by others For the Sun it self shining in the firmament is not discerned by such as are blind not through any defect of light in the Sun but through want of eye-sight in such as are blind yet such as have the power and benefit of their eye-sight can discern the Sun when it shines So though the Papists and such as are popishly affected cannot oâ— will not discern the revelation of Antichrist yeâ— the reformed Churches by the light of Gods VVorâ— and Spirit have long since discerned it and havâ— long since unanimously concluded and found the papacy or succession of Popes in the Sea of Rome tâ— be that great Antichrist which the Scripture speakâ— of because all the properties of this Antichrist do so fitly suit with the Papacy as a coat or garment can suit with the body for which it is cut out 4. The Consumption of Antichrist in a spiritual way for the same Apostle sheweth That before the second Coming of Christ in the Flesh he shall be consumed with the Spirit of Gods Mouth 2 Thes 2. 8. that is as some interpret with the spirit of Prophecy in the mouths of orthodox Preachers and Writers opposing his mystery of iniquity And it hath been observed in many Christian Churches that Antichrist hath been long in this Consumption already and that his power both in respect of Doctrine Discipline and Dominion hath been so much wasted and diminished in this spiritual way that he is past all hope of recovery 5. Persecution for Truth and Righteousness sake for our Saviour hath shewed That before his second Coming in the Flesh many of his faithful Servants shall be apprehended and persecuted delivered up to the Synagogues and into prisons and shall be brought before Kings and Rulers for his Name sake Yea they shall be afflicted and killed and hated of all men for his Name sake Luk. 21. 12. Mat. 24. 9. And have we not had much experience of this sign Yes witness the ten Persecutions after the Apostles times and those other Persecutions that have been since in divers parts of Christendom â—s in Spain France England and in other â—laces 6. Treachery or Treason amongst Professors of the â—ame Religion for our Saviour tells us also That â—efore his second Coming many shall be offended â—nd shall betray one another and hate one another Mat. 24. 10.
come which shall be created instead of this that is into the new Heavens and the new Earth And so first he shall come into the new Heavens there to be made visible to the Inhabitants of this Earth that some of them viz. his friends may be caught up together in the Clouds to meet him in the ayr of the new Heaven 1 Thes 4. 17. and that others viz. his enemies may be afflicted and astonished to behold him Rev. 1. 7. And from thence he shall descend unto the new Earth there to reside and dwell for ever and all his Saints with him as it is written We look for new Heavens and a new Earth wherein shall dwell Righteousness viz. the Lord our Righteousness with all his righteous Ones and nothing else but Righteousness 2 Pet. 3. 13. And as it is written again Behold the Tabernacle of God is with men and he will dwell with them Rev. 21. 3. Yea this dwelling of Christ and his Saints upon the new Earth was lively represented unto us at the time of his Transfiguration upon the Mount for then and there Christ himself with Moses and Elias appeared Mat. 17. in a humane shape and Peter said Master it is good for us to be here that is to reside or dwell here let us build three Tabernacles one for thee one for Moses and one for Elias By which Transfiguration we are plainly taught what shall be hereafter But here perhaps some will be ready to object and Object say It will be a dishonour to Christ and his Saints if they shall leave the third Heaven for to reside and dwell in the World to come or upon the new Earth This will be no dishonour at all unto them because Christ and his Saints shall be in some respects Answ more glorious in the World to come and upon the new Earth then now they are in the third Heaven as we may well conceive for these Reasons 1. Because the World to come will be more suitable and proportionable unto humane bodies and natures then the third Heaven now is 2. Because in the World to come Christ shall raign in his own personal Kingdom with all his Saints with him whereas now in the third Heaven he raigns as Mediator only in his Fathers personal Kingdom and with only some of his Saints with him 3. Because in the World to come all Christs Enemies shall be manifestly subdued unto him whereas now while he remains in the third Heaven we cannot see all things put under him Heb. 2 8. 4. Because in the World to come the Saints shall raign with Christ both in soul and body and that for ever whereas now in the third Heaven they raign with him onely in respect of Souls and that but for a time These things considered I am so far from thinking that it will be a dishonour to Christ and his Saints when they shall leave the third Heaven for to reside upon the new Earth that I rather think it will be an encrease or augmentation of honour and glory unto them Seventhly It informeth us touching the manner 7 Informat of his second Coming in the Flesh and sheweth that he shall come again in like manner as he went into Heaven This same Jesus which is taken up from you into Heaven shall so come in like manner as ye have seen him go into Heaven Acts 1. 11. that is to say 1. As he ascended in a visible manner in the sight of many so he shall come again in a visible manner for they shall see the Son of man come in the Clouds Mat. 24. 30. And every eye shall see him and they also which pierced him Revel 1. 7. 2. As he ascended in a bodily manner and in his humane nature so he shall come again in a bodily manner and in his humane nature Mat. 24. 30. 3. As he ascended in a triumphant manner triumphing over Death Hell and the Grave so he shall come again in a triumphant manner triumphing over all his Enemies 4. As he ascended gloriously so he shall come again in the glory of his Father with power and great glory 5. As he ascended in a kingly manner with some good Angels attending on him so he shall come again in like manner with all his holy and mighty Angels attending on him 2 Thes 1. 7. Mat. 25. 31. 6. As his Ascention gave his Enemies great cause to lament and bewail their condition so his Coming again shall give them great cause so to do for then the Tribes of the Earth shall mourn Mat. 24. 30. And all the kindreds of the Earth shall wail because of him Rev. 1. 7. 7. As his Ascention into Heaven gave his friends great cause to rejoyce because he went thither to prepare a place for them so his Coming again from thence shall give them great cause to rejoyce too because unto them that look for him he shall appear the second time without sin unto Salvation Heb. 9. 28. Eightly It informeth us touching the ends of 8 Informat his second Coming in the Flesh which ends may be thus expâ—essed 1. He shall come again from Heaven for to judg and raign in the World to come for it is said He shall judg the quick and the dead at his appearing and in his Kingdom 2 Tim. 4. 1. From whence I gather That Christ shall have a Kingdom in the World to come wherein he shall judg and raign So much also may be gathered from 1 Chron. 16. 31 33. And if so then he shall come again from Heaven for to judg and raign in the World to come Luk. 1. 33. Jude 15. 2 He shall come again from Heaven for to render unto every one according to his works as it is written Behold I come quickly and my reward is with me to give to every man according as his work shall be Rev. 22. 12. From whence I gather That as Christ in the World to come shall render unto the good according to the good works which shall be found upon them not remembering their evil works and unto the wicked according to the evil works which shall be found upon them not regarding their seeming good works So he shall come again from Heaven for this end 3. He shall come again in flaming fire for to take vengeance on them which know not God and obey not the Gospel of our Lord Jesus Christ 2 Thes 1. 8. viz. in case they shall not repent of these sins before their death 4. He shall come again from Heaven for to convince all that are ungodly of all their ungodly deeds which they have ungodly committed and all their hard speeches which ungodly sinners have spoken against him Jude 15. 5. He shall come again from Heaven for to be glorified in his Saints and to be admired in all them that beleeve 2 Thes 1. 10. viz. in the World to come All these Informations put together and all that Vse hath been here said touching the
also which shall be given and pronounced upon the Reprobates under the name and notion of unjust persons shall be to this effect Go ye cursed into everlasting fire prepared for the Devil and his Angels And the reason of this Sentence also shall be added thus For I was hungry and ye gave me no meat I was thirsty and ye gave me no drink I was a stranger and ye took me not in naked and ye clothed me not sick and in prison and ye visited me not Verily I say unto you in as much as ye did it not to one of the least of these ye did it not to me Matth. 25. 41 42 43 44 45. And will it not be just That after a Throne hath been prepared for Judgment and summons have been given and a personal appearance hath been made and a cause hath been produced and evidence hâ—th been brought in that this Sentence of Judgment should be given Yes doubtless Wherefore seeing all the proceedings of this Judgment shall be just I may well infer That the last Iudgment shall be just and righteous altogether Sixthly I affirm That the Word of God teacheth 6 Inform. â—â— something touching the time of the last Iudgment As 1. That this Judgment shall be upon one and the same day with the second Coming of Christ And for this cause the day of his second Coming is called the day of Iudgment Mat. 10. 15. 2 Pet. 3. 7. 1 Ioh. 4. 17. Iude 6. And here it should be remembred that the day of Judgment is taken and used in a double sence 1. For the day of Sentence As when it is said that every idle word that men speak they shall give account thereof in the day of Judgment Mat. 12. 36. 2. For the day of Execution As when it is said The Lord knoweth how to deliver the godly out of temptation and to reserve the unjust to the day of Judgment to be punished 2 Pet. 2. 9. Now when I say that the day of Judgment shall be the same with the day of Christs second Coming we must understand it of the day of Sentence not of the day of Execution because the day of Execution shall continue after the day of his second Coming 2. It teacheth us That the time of the last Judgment should not be thought to be far off because Saint Iames saith Behold the Iudg meaning Christ standeth before the door Iam. 5. 9. which expression is taken from an earthly Judg who when he standeth before the door should not be thought to be far of but neer at hand neither should his judgment be thought to be far of but neer at hand but Christ our Judg standeth before the door saith he therefore we should not think him to be far off but neer at hand neither should we think this Judgment of his to be far off but neer at hand Seventhly I affirm That the Word of God teacheth 7 Inform. us something touching the place of the last Judgment and shews where it shall be viz. in the World to come For it is said That Christ shall judg the quick and the dead at his appearing and in his Kingdom 2 Tim. 4. 1. Whence I gather That Christ at his second appearing shall have a humane Kingdom such as now he hath not and that where this Kingdom shall be there shall the last Judgment be But this Kingdom of his shall be in the World to come as I shall have occasion to prove hereafter therefore this Judgment of his shall be in the World to come Yet I suppose that all Divines are not of my mind Object in this For perchance one may think That this Judgment shall be in the third Heaven which now is because it is said That God shall call to the Heavens above and to the Earth that he may judg his people Psal 50. 4. Whereunto I reply That this conceit is against Answ that Article of our Creed wherein we profess to beleeve that Christ shall come from the third Heaven for to judg the quick and the dead And what need he come from thence for to judg them if he shal judg them there or there pronounce Judgment upon them Besides this place quoted from the Psalmist relates not to the place of this last Judgment but to the persons that shall be judged And so the meaning of it is as if he had said God shall command the Heaven from above to let forth the Souls that are therein and the Earth from beneath to yeeld forth the bodies of men therein that so both in Soul and body they may be judged Wherefore I cannot imagine that this Judgment shall be given or pronounced in the third Heaven Another may think That this Judgment shall be Object in the Ayr that now is because it is said That such as shall live and remain at the second Coming of Christ shall be caught up together in the clouds to meet the Lord in the ayr 1 Thess 4. 17 Whereunto also I reply That the Apostle in the Answ place quoted speaks not of the clouds and ayr which now are but of those which shall be created instead of these as hath been before intimated That the glorified bodies of Christ and his Saints shall not come into this corrupt ayr And so from this place we may better prove that this last Judgment shall be in the World to come then that it shall be in the Ayr that now is And withall I add That those Divines which have taken much pains to describe Christs Throne in the Ayr that now is might well have saved that labor Another may think That this Judgment shall be Object upon the Earth that now is and particularly in the valley of Jehoshaphat which as some say is scituate beween Mount Sion and Mount Olivet because the Prophet Joel saith That God will gather all Nations and will bring them down into the valley of Jehoshaphat and will plead with them there Ioel 3. 2. But to this I answer That if we view the Context Answ well we shall finde that the Prophet Ioel there speaks of a temporal judgment that was to be brought upon the Enemies of Israel and Iudah in the valley of Iehoshaphat and not of this last Judgment How then can it be proved from hence That this last Judgment shall be upon the earth that now is and namely in the valley of Ichoshaphat But if any will say This Temporal judgment might be a type of the last Judgment I will not gainsay it Yet all that I can gather from this is That this last Judgment shall as certainly be in the World to come as that was in the valley of Ichoshaphat that now is And it may be that the Throne of the last Judgment shall be neer about the valley of Ichosaphat which shall be in the World to come Eighthly I affirm That the Word of God teacheth 8 Inform. us something also touching the Execution of the last Judgment As
know that whatsoever good thing any man doth the same shall he receive of God at the day of Judgment whether he be bond or free Ephes 6. 8. More particularly it should exhort us 1. To beleeve in the Lord Jesus Christ effectually so as to rely upon him for Pardon Peace Sanctification and Salvation and not to content our selves as many do with a bare profession of faith or with an historical faith or with a temporary faith or with a false faith saying they beleeve that all shall be saved c. seeing we know that a dead faith cannot save any but it shall be well for such Beleevers as have a lively faith at the day of Judgment as it is written He that beleeveth shall be saved Mark 16. 16. Christ shall come to be admired of those that beleeve 2 Thes 1. 10. And whosoever beleeveth in him shall not perish but have everlasting life Joh. 3. 16. Joh. 11. 2. To repent of our sins dayly by way of confession contrition and prayer seeing we know it shall go well with such penitent sinners at the day of Judgment when the times of refreshing shall come from the presence of God Acts 3. 19. 3. To be doers of Gods Word and not hearers only deceiving our own Souls seeing we know it shall be well with the doers of Gods Word at the day of Judgment as it is written Not every one that saith Lord Lord shall enter into the Kingdom of Heaven but he that doth the will of God which is in Heaven Mat. 7. And it shall be then said unto every doer of Gods Will Well done good and faithful Servant thou hast been faithful in little I will make thee Ruler over much enter into thy Masters Joy 4. To be merciful unto such as are in misery seeing we know that Mercy rejoyceth against Judgment yea against the last Judgment Jam. 2. 13. 5. To be circumspect in our ways according to that of Saint Iames So speak and so do as they that shall be judged by the Law of Liberty Jam. 2. 12. 6. To fear the last Judgment not with a distrustful fear but with an awful and reverential fear so as to be admonished thereby to eschew the evil forbidden and to do the good required as David feared the temporal Judgments of God Psalm 119. 120. 7. To make our Calling and Election sure seeing we know that it shall be well with Gods Chosen at the day of Judgment Rom. 8. 33. SECT VIII Touching the Personal-Humane Kingdom of Christ in the World to come THough the Kingdom of Christ be Monarchical and so but one Kingdom in a large sence there being no other Christ superior or equal to him in it yet there be different estates of his Kingdom and every estate of it is called a Kingdom in Scripture and so we have warrant from the Word of God to distinguish of the Kingdom of Christ and to say there is a three-fold Kingdom of his viz. 1. His Essential Kingdom 2. His Personal-Divine Kingdom 3. His Personal-Humane Kingdom 1. The Essential Kingdom of Christ is that Kingdom which belongs to him as he is God equal with the Father and the Holy Ghost for whatsoever is common to the three persons in the Trinity is essential to each of them as the Godhead is common to all and essential to each of them Omnisciency is common to all and essential to each of them Omnipotency is common to all and essential to each of them So there is a Kingdom common to all of them which therefore may be called the essential Kingdom of Christ as he is God equal with the Father and the Holy Ghost which Kingdom of his is called by some His Natural Kingdom by others His Native or Providential Kingdom by me His Essential Kingdom And this Kingdom of his hath for its Object both this world and the World to come It is every where in Heaven in Earth and under the â—â—â—th it extends to all creatures together with their actions and all accidents incidental unto them as it is said God hath established his Throne in Heaven and his Kingdom ruleth over all Psal 103. 19. O Lord our Lord how excellent is thy Name in all the Earth Psal 8. 1. God ruleth in the kingdoms of men Dan. 4. 17 25. And the Wisdom of God saith By me Kings raign and Princes decree Iustice By me Princes rule and Nobles even all the Iudges of the Earth Prov. 8. 15 16. 2. The Personal-Divine Kingdom of Christ is that Kingdom which belongs unto him as he is God and man in one Person and wherein he now raigns in his Divine Nature For it is commonly acknowledged by Divines That Christ now raigneth over his Militant Church in his Divine Nature and hath so raigned from the beginning hitherto and shall so raign unto the end of the world in a spiritual way and that both inwardly by his Word and Spirit and outwardly by the Discipline and Government which he hath appointed in his Church And they say The Person which thus raigns is God and man yet the Nature wherein he raigns is not the Humane but the Divine Nature and therefore I call it his Personal-Divine Kingdom Of this Kingdom of his it is said The Kingdom of God is at hand Mar. 1. 15. The Kingdom of God cometh not with observation The Kingdom of God is within you Luk. 17. 20 21. The Kingdom of God is not meat and drink but Righteousness and Peace and Joy in the Holy Ghost Rom. 14. 17. And I acknowledg that this Kingdom of his may fitly be called his Spiritual Kingdom because his Government in it is altogether Spiritual It may fitly be called his Donative Kingdom because he received it by donation and gift from his Father Joh. 17. 2. It may fitly be called his Mediatory Kingdom because it belongs unto him as he is a Mediator between God and man And it may fitly be called his Oeconomical Kingdom because it extends properly to his Family the visible Church Neither do I think that think this Personal Kingdom of Christ considered as meerly Divine shall extend to the Church Triumphant 3. The Personal-Humane Kingdom of Christ is that Kingdom which belongs unto him as he is the Son of man and the Son of David and wherein he shall raign in his Humane Nature bodily and visibly And though I grant That this Kingdom of his shall be a second estate of his Personal Donative Mediatory Occonomical Kingdom yet for distinction sake I call it his Personal-Humane Kingdom because only in this estate of his Kingdom shall he raign after a bodily and humane manner Now this is the Kingdom of which I am here to speak and I shall speak of it partly by way of Doctrine and partly by way of Use and Application By way of Doctrine I shall lay down several principles or grounds needful to be known concerning this Kingdom of Christ As First I affirm That Christ shall one day have
go before others in all holy conversation and godliness remembering that whatsoever good any man doth that shall he receive of God whether he be bond or free Ephes 6. 8. The third Position here to be proved is That 3 Posit the World to come shall have no Being before this present World shall be dissolved And for proof hereof It should be considered first That the World to come is often mentioned in Scripture as a Consequent not only of this present world but also of the end of it as Mat. 12 32. Luk. 18. 30. Ephes 1. 21. Heb. 2. 5. 2 Pet. 3. 13. Yea I dare say That wheresoever the World to come is mentioned in the Word of God either in so many words or by way of interpretation it is mentioned as a Consequent of the end of this world Now that which shall be a Consequent of the end of this world shall have no Being before this present world shall be dissolved and ended but the World to come shall be a Consequent of the end of this world therefore â—t shall have no Being before this present world shall be dissolved It should be considered again That all things properly belonging to the World to come shall folâ—ow the end of this present world as at the end of â—his world Christ shall deliver up the Kingdom to God even the Father 1 Cor. 15. 24. At the end of this world the Son of man shall send forth his Angels and they shall gather out of his Kingdom all â—hings that offend and them which do iniquity and shall cast them into a furnace of fire Mat. 13. 40 41 42. At the end of this world the Angels shall â—ome forth and sever the wicked from among the â—ust Mat. 13. 49 c. And if all things properly belonging to the World to come shall follow the â—nd of this world then the World to come it self shall have no Being before this present world shall be dissolved but the former is true therefore the latter And it should be considered thirdly That where there is an orderly succession of collective bodies there the Being of the latter doth pre-suppose the dissolution of the former as the Monarchy of the Medes and Persians had no Being before the Monarchy of the Babylonians was dissolved the Monarchy of the Greeks and Macedonians had no Being before the Monarchy of the Medes and Persians was dissolved the Monarchy of the Romanes had no Being before the Monarchy of the Greeks and Macedonians was dissolved And as the Kingdom of David had no Being before the Kingdom of Saul was dissolved the Kingdom of Solomon had no Being before the Kingdom of David was dissolved and the Kingdom of Rehoboam had no Being before the Kingdom of Solomon was dissolved So the World to come shall be a collective body in an orderly succession * Vid. learned Dickson in his Commentaries on Heb. 12. 26. therefore it shall have no Being before this present world shall be dissolved Which Position thus confirmed makes against those Vse who think that the World to come shall be one thousand years before the end of this present world which is the opinion of Millenaries of these times I do not say it is the opinion of all of them because Mr Mede being one and not the least of them thinks Mr Mede on Rev. 20. 4. that this present world shall be dissolved before the World to come shall have any Being but it is the opinion of many of them who have thus expressed themselves That by the World to come the Scripmeans nothing else but an Universal Reformation-change all this world over either in respect of Conversion as one saith or in respect of Discipline at least as another of them saith and that the said Reformation-change shall be one thousand years before the end of this world therefore the World to come shall be one thousand years before the end of this world But I will tell these men that this opinion of theirs hath four Errors involved or wrapped up in it As 1. It is an Error to think that there shall be an extraordinary or Universal Reformation-change either in respect of Conversion or in respect of Discipline before the end of this world because the constant current of the New Testament is against this conceit and shews clearly That the latter age of this world shall be a very deformed age both in respect of the evil of sin which shall abound therein and also in respect of the evil of pain and trouble that shall follow thereupon as hath been before hinted nay it shews That at the very time of Christs second appearing in the Clouds he shall find the world I mean the people of this world in a posture of security For as in the days that were before the Flood they were eating and drinking marrying and giving in marriage until the day that Noah entred into the Ark and knew not until the Flood came and took them all away so shall also the Coming of the Son of man be Mat. 24. 38 39. In a posture of unbelief For when the Son of man cometh shall he find faith on the earth Luk. 18. 8. He may find some faith on the earth but it is probable he shall then find but little faith as touching his coming and the World to come In a posture of Atheism scoffing and scorning at Religion especially at the promise of his coming and of the end of the world There shall come in the last days scoffers walking after their own lusts 2 Pet. 3. 3. Yea he shall then find the people of the world in a posture of War beating their fellow Servants and preparing a great battel against the Church Rev. 20. 9. Wherefore I see no reason why we should look for such a Reformation-change as these men speak of yet I hope there shall be a Reformation-change in many particular persons before the end of this world and its possible there may be a Reformation-change in some particular Countries at least in respect of Discipline but that there shall be such an extraordinary or Universal Reformation before the end of this world far be it from me and from my friends so much as to dream thereof 2. It is an Error in these men to conceive that the end of this present world shall be a thousand years off after their supposed Reformation shall begin or from this time as some of them say it being now begun seeing the signs presaging the end of the world laid down in the New Testament should teach us to think otherwise And for what other use serves this conceit of theirs but to make men secure in their sins and to perswade them that the Lord delays his coming and to say in their hearts Where is the promise of his coming Yea for my part I think That the Son of man will be seen to come in the Clouds of Heaven before such a Reformation-change as they speak of will
the nature of it and judg rightly thereof these ensuing Grounds should be weighed First I affirm That the World to come is taken 1 Ground both strictly and largely in the Word of God It is strictly taken wheresoever the World to come is distinguished from the matters and things that shall be contained in it as Mat. 12. 32. Luk. 18. 30. and 20. 34 35. Ephes 1. 21. Heb. 6. 5. in all which places it is mentioned by way of distinction It is largely taken wheresoever the World to come is named and not distinguished from the matters and things that shall be contained in it as Rom. 4. 13. Heb. 2. 5. where it is mentioned without a distinction Wherefore such might here be blamed as have spoken more or less of the World to come in a confused way neither distinguishing thereof nor shewing what they mean thereby seeing it is a received Maxime That ambiguous and doubtful terms should first be distinguished and afterwards Ambigua priua distinguenda defined or described But the very name of the World to come is ambiguous yet they have not distinguished it unto this day Secondly I affirm That in regard of the former 2 Ground distinction the World to come is to be considered two manner of ways of such as would describe it in a methodical way viz. extensively and intenâ—ively 1. It is to be considered extensively as we apprehend it for to be a Country a Continent or a place of â—arge extent and capacity Heb. 11. 14 16. in which sence I have spoken of it more especially in my former Sections and am now to speak more of it in this 2. It is to be considered in reference to the powers matters and things which shall be contained in â—t Heb. 6. 5. in which sence I am to speak of it more fully in my following Sections Wherefore I may be bold to say of such Writers â—s have spoken much of some things which shall be in the World to come but have said nothing of it as it shall be a Country or Continent That they have not methodically proceeded as concerning this Subject For if a man should write a large history concerning this present world and therein should say nothing of it as it is a Continent might we not well say Surely such a man was never throughly advised as touching the business he took in hand Yes And so may we think of such as have written nothing of the World to come as it shall be a Country or Continent whatsoever they have spoken of it in reference to the things which shall be contained in it Thirdly I affirm That the World to come considered 3 Ground as a Continent shall consist of new Heavens and a new Earth that is to say of new created Heavens and a new created Earth And so much I learn from that promise of the Lord Behold I create new Heavens and a new Earth and the former shall not be remembered nor come into mind Isai 65. 17. where it is to me apparent that the Lord describes the World to come in opposition to this present world considering each of them as a Continent and shews that as this present world as a Continent doth consist of those visible Heavens and Earth which now are and shall be no more remembered nor come into mind after their dissolution as touching their pristine condition So the World to come considered as a Continent shall consist of new created Heavens and a new created Earth and I am the more confirmed in this interpretation because in the 4 verses next before and in the 8 verses next after this promise the Lord speaks of divers things that shall be found in the World to come but all those things there mentioned shall be be found in the new Heavens and new Earth menâ—â—oned in this promise therefore it is plain from â—â—nce That the World to come considered as a Conâ—â—nent shall consist of new created Heavens and a â—â—w created Earth So much also I learn from that other promise of â—â—e Lord For as the new Heavens and the new â—arth which I will make shall remain before me â— shall your seed and your name remain Isai 66. 22. â—here the Lord describes the World to come both â— a Continent and also in reference to some things â—â—at shall be contained in it as a Continent he calls â— by the name of new Heavens and a new Earth â—â—d in reference to some things that shall be conâ—â—ined in it he saith That the Elect seed and their â—â—me shall remain before him viz. for ever Now â—e may not think that the Elect seed and their name â—hall remain for ever in this world but it is certain â—hat they shall remain for ever in the new Heavens â—nd new Earth here mentioned and so it is plain â—â—om hence too That the world to come considered â—s a Continent shall consist of new Heavens and a â—ew Earth So much again I learn from those words of Saint Peter Nevertheless we according to his promise â—ook for new Heavens and a new Earth wherein â—welleth Righteousness 2 Pet. 3. 13. where he deâ—cribes the world to come both as a Continent and â—lso in reference to something that shall be containâ—d in it as a Continent he calls it new Heavens and a new Earth and in reference to something that shall be in it he saith wherein dwelleth Righteousness In which latter clause the present tense â—s put for the future dwelleth for shall dwell and Righteousness is put for perfect Righteousness frâ—â— from all unrighteousness and sin Now we knoâ— that perfect Righteousness free from all unrightâ—ousness and sin shall never dwell in this preseâ—â— world but this perfect Righteousness shall dweâ—â— in the new Heavens and new Earth here mentioneâ— Wherefore by new Heavens and a new Earth Sainâ— Peter means nothing else but the World to come considered as a Continent and we may perceive iâ— too by his method in this Chapter for having spoken before of the dissolution of this present world and shewed what use we are to make of that point in vers 7 8 9 10 11 12. he descends in the 13 verse to speak of the World to come and shews what use we are to make of this point also vers 14. unto the end of this Chapter and he joyns these two Theams together by this connective particle Nevertheless which imports as if he had said Though it be so that this present world shall one day be dissolved and these visible Heavens and Earth which now are shall be burnt up and brought to dust yet we who are Believers according to the promise under the Old Testament do look for a new world instead of this that is for new created Heavens and a new created Earth instead of these and so it is clear also from Saint Peters doctrine That the World to come considered as a Continent shall consist of new created Heavens and a