A Prospect of Heaven, Treatise · Chapter 12
CHAP. XII.
Sect. I.
I ſhall now in the next place (by Divine aſſiſtance) adventure to ſpeak ſomething of the excellency of Heavens glory, though ſome there be that think ſilence and aſtoniſhment to be the beſt commendations we can give it: I confeſs our underſtandings are too ſhallow to comprehend the greatneſs of it: When the great Voice ſaith, Come up hither, come and ſee, then we ſhall be beſt reſolved concerning it. If the Queen of Sheba confeſſed that the one half was not told her of the Wiſdom, Proſperity, and Glory of Solomon (which ſhe had heard reported in her own Countrey) when ſhe came in perſon to his Court; how much more ſhall the Saints confeſs when they come to Heaven, that the Thouſandth part was not told them of all the honour, glory, and bleſſedneſs, which they ſhall find in that heavenly Jeruſalem. Here then let us conſider
The Circumſtances of this glory.
The Subſtance of this glory.
The Adjuncts of this glory.
The Circumſtances are two; Time and Place: as for the Time it ſhall be,
1. In the day of the Creatures Reſtoration: we read, Act. 3.21. That the Heavens muſt conlain Chriſt until the time of the reſtitution of all things: And St. Paul tells us, That the Creature it ſelf alſo ſhall be delivered from the bondage of corruption into the glorious liberty of the Sons of God, Rom. 8.21. Here divers queſtions are to be propounded.
Queſt. 1. What Creatures are to be delivered into this glorious liberty?
Reſp. 1. Under this word [Creature] we are not to compriſe the Elect Angels, becauſe never ſubject to vanity; nor the reprobate Angels and Men, becauſe they are deſtroyed with an everlaſting deſtruction from the preſence of God.
2. Neither are we to compriſe the godly Elect men under this Word [Creature] in this place; for although it be moſt true, that all the godly ſhall be perfectly delivered from all manner of bondage into perfect liberty; yet, St. Paul oppoſeth the Creatures to the Elect, in thoſe words [Not only they, but we alſo.] And the glorious liberty of the Sons of God, is the State into which the Creatures are to be delivered, according to their capacity, the future glory of the Sons of God being the exemplar of the Creatures glory; the Elect are to be delivered primarily, the Creatures ſecondarily; the Elect are not meant.
3. By Creature, we are not to underſtand thoſe Creatures which are bred of dung and corruption, the excrements of Nature: neither are we to underſtand thoſe Creatures which are the effects of God's Curſe upon the Creature, as a penalty of man's Tranſgreſſion, as Thornes, Thiſtles, Briars, and ſuch like, theſe ſhall be turned into nothing: but,
4. By Creatures we are to underſtand the Heavens and the Earth, and Elements, and all the Works of God, which he made at firſt very good in themſelves, wherein his glory did much appear, and were for the great delight, content, and neceſſary uſe of man, as living Creatures; the Fowles which are the Hoſt and ornament of Heaven; the Beaſts, and all Plants, which are the Hoſt and ornament of the Earth: Theſe reaſons may be given for this opinion.
Reaſ. 1. Becauſe the Apoſtle ver. 19. ſpeaks indefinitely [the Creature.] Likewiſe in ver. 20.21. But ver. 22. as if he would put all out of doubt, he ſaith, foreign, the whole Creation, or omnis Creatura, as it is in the margin of your Bibles: this is a known rule of interpreting Scripture, when there are many words of one and the ſame thing, the latter are the Interpretation of the former.
2. Becauſe all the Creatures which in the day of Creation were very good, are all equally ſubject to bondage, to vanity and corruption, and all the Creatures do deſire their own perfection and preſervation as well as ſome Creatures; there is no reaſon why ſome ſhould be fruſtrated of theſe their natural deſires, and others ſhould not.
3. Becauſe they who hold that only the Heavens and the Earth ſhall be renewed, and not other Creatures, cannot without reaſon conceive, that the Heavens, Earth, and Elements can be without their ornaments; if ſo, then the Earth would be under greater bondage of vanity then now it is, it ſhould then be void of all form and beauty: now the reaſons which they give for their opinion is, becauſe theſe, and not other parts of the World, are only capable of immortality: But to this I anſwer, that no Creature is in its own nature capable of Immortality; the Heavens and the Earth are not: Immortality is the meer gift of God, and depends not on any thing in Nature; therefore if the Heavens, Earth, Elements, ſhall be reſtored to an Immortal State, as the Schoolmen think, God who gives them Immo tallity, may allow the ſame benefit to the other parts of the World for his own glory, as unto them; all being capable of the gift of Immortality, if God beſtow it.
SECT. II.
Queſt. 2. SEcondly, we are to enquire what is meant by the Creatures deliverance from the bondage of corruption?
Reſp. Touching this I find two contrary Opinions, both grounded on Scripture, and both have learned and godly men for their Patrons.
1. Some conceive that the deliverance of the Creation from this bondage is by a total abolition and deſtruction of the whole Creation: the Creature being made for man quatenus viator, non comprehenſor; V.d. Dr Ha kwel's Apologvof the power of God for the government of the World.when the Creature ceaſeth to be (ſay they) then it ceaſeth to be ſubject to vanity: and for this their opinion they alledge Job 14.12. where it is ſaid, Man lieth down, and riſeth not, till the Heavens be no more. Iſai. 51.6. The Heavens ſhall vaniſh away like ſmoak, and the Earth ſhall wax old like a garment, but my ſalvation ſhall be for ever, and my righteouſneſs ſhall not be aboliſhed. Matth. 24.35. Heaven and Earth ſhall paſs away. 2 Pet. 3.10. The day of the Lord will come as a Thief in the night, in the which the Heavens ſhall paſs away with a great noiſe, and the Elements ſhall melt with fervent heat; the Earth alſo, and the works that are therein, ſhall be burnt up. Which they expound of the ſubſtance and qualities of the preſent Heavens and Earth, and all the works in them, ſaying, that all ſhall be burnt to aſhes; ſo Piſcator. Piſcat. in Loc.From theſe and the like places they affirm, that the ſubſtances of Heaven and Earth ſhall be reduced to aſhes, to nothing, becauſe …s ſaid, they ſhall periſh, they ſhall paſs away …hey ſhall be burnt up, which importeth annihilation.
Divers Arguments are brought for the confirmation hereof, chiefly from the uſeleſsneſs of the Creature in that eſtate; when Man ſhall have no more need of the Creatures, why ſhould they be any more? what uſe will there be of the Sun or Stars to enlighten him? The Scripture ſaith, in Heaven there ſhall be no night, and thoſe that are there need no Candle, neither light of the Sun; for the Lord giveth them light, &c. Revel. 22.5. There ſhall be no need (ſay they) of Earth or Water for the refreſhment and uſe of Man, of no Beaſts or Fowls to feed on, of none of the Creatures to ſerve him; when Man ſhall have a ſpiritual Body, and be raiſed to an incorruptible ſtate, he will be far above the uſe of theſe things; therefore (ſay they) why ſhould theſe things be, that will be of no uſe at all? Moreover, the opinion of theſe men is, that after God hath by fire deſtroyed this preſent World, then will he either out of nothing, or out of the aſhes, create new Heavens and new Earth; according to that promiſe in 2 Pet. 3.13. which is expreſſed in Iſa. 66.22.
2. There are ſundry others that hold, that theſe preſent Heavens and Earth ſhall not be deſtroyed in reſpect of their ſubſtance and being, but only in reſpect of their preſent ſtate, qualities, and uſes; and theſe ha…e founded their opinion upon Scripture, as that of Pſalm 102.26. where the Pſalmiſt ſpeaking of the Heavens, ſaith, They ſhall periſh, but thou ſhalt endure, &c. as a veſture ſhalt thou change them, and they ſhall be changed. He ſaith, they ſhall periſh, but here he interprets how they ſhall periſh, viz. by mutation, or alteration, not by deſtruction; alteration of qualities, not of ſubſtances: and the Hebrew word in Piel, foreignſignifies to innovate, alter and reſtore.
2. So St. Paul expoundeth how this preſent World ſhall paſs away, 1 Cor. 7.31. the faſhion, foreign, the external figure, the ſtate of this preſent World ſhall paſs away; not the ſubſtance, but the outward ſhape of the World ſhall be done away.
3. So that of 2 Pet. 3.6. where he compareth the laſt deſtruction of the World by Fire, to the deſtruction of the World by Water in Noah's days; the Flood did not deſtroy the ſubſtance of the World, but the (then) preſent ſtate of it, the ſubſtance remained after the Flood; ſo the ſubſtance ſhall remain after God hath burnt it with Fire: if the World ſhould be wholly deſtroyed by Fire, then the Apoſtle's compariſon were in vain. Though the Apoſtle uſeth the word [periſhed] he is to be underſtood of the qualities, not of the ſubſtance; as when Silver and Gold is caſt into the fire, the droſs only periſheth, but the ſubſtance remaineth; ſo when God ſhall caſt the Heavens and the Earth into the fire, only the droſs of the Heaven and Earth ſhall periſh by fire, not the ſubſtance: and therefore the Apoſtle uſeth a word in the Greek, which ſignifies diſſolving,foreign. and melting, as of Mettals: Now we know when the Mettals are melted, they are not conſumed, but only refined and cleanſed from their droſſineſs. Learned Mr. Mede Joſeph Mede in 2 Pet. 3.10.on, this place conceiveth, that this fire ſhall not reach to the ſtarry Heavens, but he underſtandeth only the Air, (which is in Scripture called the Heavens) that ſhall together with the Earth be burnt; and he gives a very probable Reaſon from the compariſon of the deſtruction of the World by Water, and of this laſt deſtruction by Fire; the Flood did not by many thouſand miles reach the ſtarry Heavens, only the lower Region of the Air periſhed in the Water; for we plainly read, that the Waters did ſwell but fifteen cubits above the tops of the Mountains.
4. St. Paul in that place (Rom. 8.) tells us, that this preſent Creature (viz. the World) expecteth, hopeth, groaneth to be delivered from its bondage of corruption and vanity: If God ſhall deſtroy theſe Heavens and Earth to nothing, then it is not theſe Creatures which ſhall be delivered into the glorious liberty, but another which is not created, which was never ſubject to vanity, which did therefore never groan, never did expect and hope for deliverance, becauſe yet not created; and theſe preſent Heavens and Earth ſhould only expect their deſtruction, not their perfection.
Object. But then it may be demanded, Why doth the Apoſtle call it new Heavens, and a new Earth? St. Peter ſaith, We according to his promiſe look for new Heavens, and a new Earth, &c. 2 Pet. 3.13.
Reſp. 1. They are ſaid to be new in reſpect of the outward form and ſtate.
2. New in reſpect of qualities and properties; there ſhall be a change of qualities, not an annihilation of ſubſtance.
3. New in reſpect of uſe to which they then ſhall ſerve; new, not in reſpect of ſubſtance, but in reſpect of their new refining: Silver, Gold, or any Mettal caſt into a melting Furnace, may be called new in reſpect of its purifying, not in reſpect of ſubſtance; as the godly after their regeneration are called new Creatures, not in reſpect of their ſubſtance, but of their qualities; ſin is taken away,Totus hic Mundus vi…i…is p…r ignem folverdus, Eque…aci… …lus, &c. Theolog. Leyderſ. and grace is infuſed: So the learned Profeſſors of Leyden reconcile theſe opinions; This whole viſible World ſhall ſo be burnt up by the laſt fire, as that it ſhall be wholly purged from all vanity which ſin hath brought upon it, as Mettals of divers kinds, when melted in the furnace, are purged each from their droſs: And of the World, and the parts of it thus purified by fire, God will make up a new Heaven, and a new Earth, wherein dwelleth righteouſneſs. And in this their determination, I for my own part will acquieſs, without lording ove… the faith of any man in theſe particulars. But p… caſe theſe Heavens and Earth be burnt to aſhes by the laſt fire, and out of them God raiſeth a new Earth and Heaven, yet it may be ſaid to be the ſame for ſubſtance with this preſent, as well as our Bodies which muſt be turned into duſt (which yet ſhall be raiſed again out of the duſt) are the ſame bodies for ſubſtance which they were before, only a change of qualities. Now as to the manner how God will deliver the Creature from the bondage of corruption, we may ſafely doubt and be ignorant, and the godly may be of divers opinions about it without any violation of the Law of Love.
SECT. III.
Queſt. 3. BƲT what is that glory whereof the Creatures ſhall be partakers, or into which they ſhall be delivered?
Reſp. 1. This we may with confidence aſſert, that the whole Creation ſhall be reduced to a moſt happy ſtate, beyond what they were in the day of their Creation: they were ſeen very good, very pleaſing, beautiful, uſeful, all filled with ſo much goodneſs, as that man could have drawn much contentment from them; but now ſhall be made better, more beautiful, more excellent.
2. They ſhall have as much goodneſs reſtored to them, as ſhall fully fit and accommodate them for the ſtate of glorious liberty, and for glorious perſons: what that goodneſs ſhall be 'tis ſafeſt to ſay we know not: it will then appear when God ſhall effect their deliverance.
3. The glory with which God will cloathe the whole Creation ſhall be to the capacity of each Creatures nature.
4. No Creature ſhall partake of that glory which is proper to the Children of God, neither are they capable of that glory whereof the godly are.
Queſt. 4. To what uſe ſhall the Creatures deckt with glory ſerve? This queſtion is the ſtone of ſtumbling at which many Divines ſtumble, and ſo fall into a flat denial of his glorious Renovation of the Creatures.
Reſp. They ſhall not be for ſuch uſes as now they are: this preſent World of Creatures are principally for theſe two ends.
1. For the ſuſtentation of theſe our bodies, and the preſervation of this Animal life we now live: they are for Food, for Rayment, for Phyſick, for bodily delights.
2. Their other uſe and end is, that the minds of men may take their riſe from the Creatures excellencies, to mount up into an holy contemplation of God: the viſible Creatures teach man ſome knowledge of the inviſible God, Rom. 1.20. Their excellencies do make known to us the infinite Wiſdom, Power, and goodneſs of God; but the Creatures, when thus delivered into a State of glory ſhall not be for theſe ends; for,
1. Then our lives ſhall not be Animal, and our bodies ſhall not be ſubject to hunger, thirſt, cold, heat, and ſuch like natural infirmities, our bodies ſhall be ſpiritualized, and ſhall no more need theſe things to preſerve them then the Angels: as in the Reſurrection we ſhall neither marry, nor be given in marriage; ſo neither ſhall we eat, drink, or feel the pinching cold, or faint with ſcorching heat; therefore the Creature ſhall not ſerve for this uſe.
2. Again, the Creatures ſhall no more teach man the knowledge of God, becauſe then we ſhall ſee him face to face, without looking through the glaſs of the Creatures; God will then immediately communicate himſelf to us, that we ſhall know him as we are known.
Object. But even in the ſtate of glory we cannot ſee God with our bodily eyes; therefore leſt our bodily eyes ſhould be deſtitute of an apt delightſome object, the glory which God will put on the Creature will be the delight of glorified eyes, then we ſhall be raviſhed with the infinite Wiſdom and Power of God in inveſting the whole Creation with ſuch glory.
Sol. Though this is probably true, that the glorified Saints ſhall delight in beholding the glory of the Creatures, and ſhall admire God in their glory, yet if there ſhould be no Renovation of the Creature, there would be moſt admirable objects for the glorified Saints to behold, as namely,
1. Chriſt's glorified Body, the brightneſs whereof will obſcure the brightneſs of Sun, Moon, and Stars, as the brightneſs of the Sun puts out the light of the Fire; and in this reſpect it is ſaid, there ſhall be no need neither of the Sun, nor of the Moon to ſhine in heaven, Rev. 21.23.
2. As Chriſt's body, ſo likewiſe the glorious bodies of all the Elect ſhall be the delight of their eyes, which ſhall ſhine more bright then the Sun: What delight then can the Creatures clothed with glory bring? and in beholding the bodies of the Saints in glory, we may behold the infinite Wiſdom, Power, Love, Grace of God, in making handfuls of Duſt and Earth ſuch glorious Creatures, as our bodies then ſhall be. Yet we may rationally aſſert,
1. That God will ordain the Creature to ſome uſe; it is not to be imagined that the Creatures ſhall continue after the day of Judgment, and yet not ſerve to ſome uſe: if you ask to what uſe, Lombard Lombard ſentent.makes this anſwer, Ego neſcio, I know not: the ſame anſwer, Peter Martyr Pet. Mert. in Rom. 8.21.gives to the ſame queſtion: though it be contrary to nature and common reaſon, that the Creature after its Renovation ſhall be idle, yet if you ask how they ſhall be employed, facile nos fateamur ignorare, we may eaſily be brought to confeſs our ignorance.
2. Doubtleſs God will adapt and fit the Creature to the uſe of the glorified ſtate of his Children (as was hinted before) which they ſhall then fully and perfectly know when they ſhall be actual poſſeſſors of the new Heavens and new Earth.
3. Learned Bain gives this anſwer,
1. It may be God will have the whole Creation to ſtand as a Monument of his former Power, Wiſdom, and Goodneſs to his people in the day of their Pilgrimage on Earth.
2. Or God will have them ſtand for the honour of his Majeſty, meerly for greater State; as we ſee it is a State belonging to Earthly Princes to have ſumptuous Houſes here and there, which yet they do not once viſit in all their Reigns.
3. God will have them ſtand as appurtenances to the glory of his own Children; the Creatures ſhall be kept as additions to their honour, ſaith Calvin. Chryſoſtome Calvin in loc. Chryſoſt. homil.ſpeaking of this, uſeth this compariſon: it is no wonder that the Creature ſhall be decked with glory; for as Kings in that day wherein they do ſolemnly Crown their Sons with ſome Crown of Principality, they will not only take care that their Sons appear in great Pomp and State, but alſo the Pallace and all the Courteours ſhall and muſt appear in the braveſt attire: ſo God ſetting the Crown of Immortallity and Bleſſedneſs, on the heads of all his Children, and placing them on their prepared Thrones, will have the Heavens and Earth, and all his Creatures appear in glory in that day. Theſe things being conſidered, how ſhould this cauſe the Saints to be willing to leave the World, and to die chearfully, ſince in due time they ſhall find the World in a more glorious eſtate then they left it, but the wicked ſhall be thruſt naked out of all.