The World to Come, Part 2
THE WORLD TO COME. OR, The Kingdome of Chriſt aſſerted. The ſecond Sermon.
EPHES. 1. 21, 22.
Not onelyonly in this world, but in that which is to come; and hath put all things under his feete.
THE laſt time my work was to ſhew you, that between this world as now it is, and the ſtate of things after the day of Judgment, when God ſhall be all in all; that there is a ſtate which the Scripture calls a world to come, which is of purpoſe, and in a more ſpeciall manner appointed for Jeſus Chriſt to be King, when he ſhall have all things put under his feet. I quoted divers places to make it good, eſpecially that in the eighth Pſalm, and the 2d of the Hebrews; At the 5. verſe of Heb. 2. I found it was the Apoſtles ſcope to prove that the Pſalmiſt had prophecyed of a world to come ordained for Chriſt: and he proves it by this, that he was to have a world, wherein hee was to have all things ſubject to him, which was but the ſame thing that follows here in the text: And ſaith he, though we now ſee Chriſt crowned with glory and honour, ver. 8. which is all one with ſitting at the right hand of God: Yet, ſaith he, We ſee not all things put under him; therefore it proves that there is a world to come, wherein all things ſhall be ſubject to Chriſt. Now then, finding in the Text mention of a world to come, wherein Chriſt hath his Kingdome over all, and all things is under his feet; and which in the judgment of moſt Interpreters, is taken out of the 8. Pſalm, no ratioall man could imagine; but in the ſame ſenſe that the world to come is taken, in Heb. 2. it muſt be taken here in the Epheſians. I ſpent time the laſt day to prove that the Son of Man prophecyed of in the 8. Pſalm, that was to have all things under his feet, was Jeſus Chriſt: Now I ſhall ſpeak of this, that he hath a world to come ordained for him, and I ſhall expreſſe my ſelfe in theſe two heads.
Firſt, that the world to come, mentioned in Hebr. 2. 5. wherein Chriſt is to have all things under his feet, it is not this world that now is, or meerly the government that Chriſt now hath; nor it is not the world or ſtate that ſhall be after the day of Judgement, and yet it is ſaid to be a world to come.
And ſecondly, I ſhall in a few words ſhew what I thinke is meant by that world to come, and ſee the ſeverall ſteps and degrees of its growing up to perfection, I ſhall ſpeake a little to theſe two things to cleare up what I delivered the laſt day, becauſe I fear I was not well underſtood in what I ſaid, and I ſhall do it with as much brevity as I can.
Firſt of all, That the world to come mentioned in Heb. 2. 5. and prophecyed of in the 8. Pſalm, that it is not the world that now is, that is playn; for the Apoſtle diſtinguiſheth the world that now is, from that world to come: By this (ſaith he) we do not now ſee all things ſubject to him, and it is the argument by which he proves there muſt needs be a world to come that muſt be ſubject to Chriſt, Heb. 2. 8. Wee ſee not all things now put under his feete, which implies that there is a world to come wherein this is to be fulfilled; take this world now as it is in its ruffe, and it falls farre ſhort of that world to come, wherein all things are to be ſubject to Chriſt, for that is not grown to perfection; we ſee Jeſus now only Crowned, but we ſee not all things ſubject to him; it's true, this world to come is begun, but is not come to its perfection.
Secondly, I ſhall prove, that it is not the ſtate of the world after the day of Judgement, and that I ſhall prove likewiſe out of Heb. 2. compared with this place.
My firſt reaſon to prove that the world to come ordayned for Chriſt, is not that world after the day of Judgement: I meane it is not that ſtate then, becauſe this world to come here ſpoken of which is for Chriſt, Adams world was the type of. Now looke in to Rom. 8. 19, 20, 21, 22. He ſhewes you there, that Adams world, that is this very vvorld vvherein novv vvee are, vvhichwhich is the type of that world to come; hee tels you there, that this world that now is, the creatures in it they groane for the manifeſtation of the
ſons of God; for ſaith he, the creature was made ſubject to vanity, not willingly, but by reaſon of him that hath ſubjected the ſame in hope; for we know that the whole creation groaneth, &c. Wee may in theſe words plainly ſee that there is a world to come, which is not that world or ſtate of things after the day of Judgment: For what will become of theſe creatures then no man can tel, but it is this very individual Creation wherein we live, that groanes for reſtitution, and the reſtitution of it is a world to come, as the preſent corruption and bondage of it, is this world; then look into the 8. Pſalm, which is Chriſts world typed out, it is ſayd, that heaven and earth, the moone and starres, the ſheepe and oxen, the fowls and fiſh, &c. they are all ſayd to be ſubject to him. This cannot be meant after the day of Judgment, for there is nothing after that which heaven and earth, the ſun, moon, and ſtars, the ſheep and oxen, &c. ſhould ſignifie and typifie; ſo that the world to come is a State which is between the ſtate of this world, which is yet in its Ruffe, and height, and that ſtate which is after the day of Judgment.
A ſecond reaſon for it is this; When this world to come ſhall come, and Chriſt ſhall have all ſubject to him: Now after this ſubjection of all things to him, then ſhall he deliver up the kingdome to his father, namely after the day of Judgment is over: This is playn in 1 Cor. 15. 24, 25. When Jeſus Chriſt is fully in poſſeſſion of this world to come, that all things are ſubject to him, then ſhall the ſonne alſo himſelfe be ſubject to him, that put all things under him, ſo that this world of Chriſts ſhall ceaſe after the day of Judgment is over, for then cometh the end.
Thirdly, out of the words of the Text, you have this world and the world to come, wherein there are Principalities, Powers, Mights, and Dominions: Now after the day of Judgement there will be no Principalities, and Mights, and Dominions; that is plain in 1 Cor. 15. 24. He ſhall deliver up the Kingdome to his Father, when he ſhall have put down all rule, and power, and authority; ſo that the world to come the Apoſtle ſpeaks of, wherein Chriſt is actually to have all things under his feet, it is not that time or ſtate of things after the day of Judgement is ended, nor is it this world or the ſtate of things now: ſo much for the firſt generall head.
Now I would a little explaine what is meant by this world to come, and that but in few words. I would firſt ſhew why it is called a world, and then why a world to come, and the ſeverall degrees and countings on of this world, and when it is at its perfection, and when it ſhall ceaſe.
Firſt, why is it called a world? (my brethren) you muſt know this; that as God made this world for Adam, and put all things under him, though not under his feet, for God appointed a world for the ſecond Adam Jeſus Chriſt, and Adams world was but a type of this world, Rom. 5. 13. its ſaid Adam was the type of him that was to come, anſwerably this old Adams world which now good Angels, and bad Angels, and ſinfull men rule, it is but the ſhadow of that world which is to come, propheſied of in the 8. Pſalme, and mentioned in Heb. 2.
Yea let me add this, that God doth take the ſame world that was Adams, and makes it new and glorious; this ſame creation groans for this new world, this new cloathing; as we groan to be cloathed upon, ſo doth this whole creation, even as God takes the ſame ſubſtance of mans nature, and engrafts grace upon it, ſo he takes the ſame world, and makes it a new world, a world to come. For the ſecond Adam, for the ſubſtance, the ſame world ſhall be reſtored which was loſt in Adam; this God will do before he hath done with it, and this reſtitution of it is the world to come.
Now then, why is it called A world to come? It is called ſo, though the foundation of it be now laid, and was laid then, when our Lord and Saviour was upon earth, the foundation of it is laid in the new creature. As the firſt creation began the old world, ſo this new creature begins the new world; and as the old world was ſix days in making, ſo this new world is not perfected at once: the new creature that is in your hearts, it is but the beginning of it.
Mark in Heb. 2. how this new world is begun, and but begun, and when it began; Ver. 2. If the word ſpoken by Angels was ſteadfaſt, how ſhall we eſcape, if we neglect ſo great ſalvation, which at firſt began to be ſpoken of by our Lord, and was confirmed to us by them that heard him, God alſo bearing them witneſſe, &c. For unto Angels hath he not put into ſubjection the world to come, whereof we ſpeak; its plaine, hee ſpeaks before of the preaching of the Goſpel, which was begun to be preached by Chriſt; and though the Angels delivered the Law, yet this Goſpel which is the Kingdome of Heaven, and the beginning of the world to come, whereof we now ſpeak; this Goſpel was not delivered by Angels, this world to come was not ſubjected to them, they preached it not, neither ſhall they have to do in that world, which the Goſpel begins; ſo that you ſee this world to come began when Chriſt began to preach, and therefore obſerve the language of the Goſpel; Repent, ſaith John the Baptiſt, for the kingdingdome of Heaven is at hand; the world to come is coming upon you; ſo our Saviour, Mark 1. 14. Mat. 16. 28. There be ſome ſtanding here that ſhall not dye, ſaith Chriſt, and yet all were dead that ſtood there long ago; they ſhall not dye (ſaith he) till they ſee the Sonne of man come in his Kingdome.
The foundation of this world was laid by Chriſt in bringing in the Goſpel, and it was he that was Propheſied of in Dan. 2. 44. In the dayes of theſe Kings (whiles Principalites and Powers were ſtanding, he that meant to raigne in the world, came ſtealing in upon it) In the dayes of theſe Kings ſhall the God of Heaven ſet up a Kingdome that ſhall never be deſtroyed, &c. This new world began in the flouriſhing and height of the Roman Monarchie: what did Chriſt when he came into the world, and afterwards went up to Heaven? he began this world, before that time the Devill was worſhipped as the God of this world, in all parts of it; Chriſt he flings him downe, Luke 10. 17, 18. I ſaw Satan fall down like lightning. Chriſt deſtroyed the Devil in all thoſe heathen Oracles whereby people were deceived; when heatheniſme did not prevaile, then did Jewiſme ſhew it ſelfe, and Chriſt he throws that down too, by the preaching of the Goſpel, the Apoſtle cals this a ſhaking of the earth: There was a great deal of the old world gone preſently, and fell down before this new world: Jeſus Chriſt he converted by the Apoſtles millions of ſoules over all the world, in 2 Cor. 5. 17. Converſion is there expreſſed by the paſſing away of old things; this is the firſt dayes work, for the world is yet to come; this is but a delivering us out of this preſent evill world, and not a ſubjecting of it to Chriſt, as in Gal. 1. 4. When Chriſt threw down heatheniſme, and Jewiſme, it was but the firſt dayes work, like a new naile that being ſtrucken in, puts out the old one by degrees. This kingdome of Chriſts ſhall break in peeces and conſume all other kingdomes, Dan. 2. 44. this will eat out all the Monarchies, and glory of the world.
Now after this firſt days work of throwing down heatheniſme and Jewiſme, then came a night of Popery wch was ſet up in the room thereof: what will Chriſt do before he hath done? he will have a ſecond days work, and will not ceaſe till he hath thrown down every ragg, all that droſſe and defilement that Antichriſt and Popery brought into the world: We now are under the ſecond days work, we are working up ſtill to a purer world; it is ſtill this new world, working up to its perfection; and Jeſus Chriſt will never reſt, till he hath not onelyonly thrown out all the droſſe of this world, both of doctrine and worſhip which conformity to the world hath brought in.
But for a ſecond degree of this work, Jeſus Chriſt will not reſt, till he hath brought in the generallity of men in the world to be ſubject to himſelfe; the world (according to Scripture account) conſiſts of Jews and Gentiles; and how bitterly doth the Apoſtle complaine in his time, of Gods cutting off the Jewes, the generality of the Nation was caſt off: and for the Gentiles, ſaith he, Who hath beleived our report. There was very few of them in compariſon that did come in to Chriſt; but there will come a time, when this new world ſhall have a further perfection, when the generality of mankinde, Jew and Gentile, ſhall come into Chriſt: The world was made for Chriſt, and he will have it before he have done, Rom. 11. 26. All Iſrael ſhall be ſaved. There he tels us of a new world of the Jewes, and for the Gentiles; he tels you, They ſhall be caſt in, the vaile ſhall be taken from off all nations, Iſa. 25. 7. And that which is ſo much aleadged for unity, ſhall one day be fulfilled, but it will be when Chriſt is Lord of all the earth, and not till then; Chriſtians will not agree till then, here will be a brave world indeed, that will be another degree of that world to come: One ſhepheard and one ſheepfold of Jewes and Gentiles, and that as large as all the world, John 10. 16. This was never yet fulfilled, Jewes and Gentiles, were never yet one ſheepfold together, but they ſhall be ſo one day: Read the Prophets, and you ſhall read there of ſtrange things, of glorious times, that ſhall be here upon earth, of all Nations coming into the Church, the mountains of the Lords houſe, being ſet on the top of the mountains, and all Nations flowing unto it, and of great proſperity they ſhall have, which was never yet fulfilled; and there are many fall in and acknowledge thus much, that there ſhall be a glorious church on earth, when the Jews ſhall be called: but there is a third thing which is much controverted, which here followeth.
The third degree of this new world is this, that vvhen this glorious time comes that Jeſus Chriſt, as we have ſaid, will call home both Jews and Gentiles, and have a new world, in reſpect of the multitudes that ſhall come into him; Chriſt vvill alſo make this new vvorld more compleat, he vvill bring part of Heaven dovvn too, to add to the glory of this ſtate. I ſhall breifly give you ſome grounds for vvhat I ſay, ſuch as for this tvventy years I have not knovvn vvell hovv to anſvver.
I do not ſay that Chriſt himſelfe ſhall come dovvn from Heaven to reign here on earth; but let it be underſtood that Chriſt ſhall ſtill remaine in Heaven, and there to be his Court, where he ſhall reign both over this world, and the world to come; Yet this I conceive, that part of Heaven ſhall come down and rule this new world, to make the glory of it the more compleat; and that it may clearly put down old Adams world; my reaſons and grounds which ſatisfies me in this are theſe.
If this be not ſo, I do not know how to underſtand that place which ſhall be the foundation of the reſt, in Rev. 20. the whole Capter; but ſpecially the five firſt verſes, you ſhall finde, and ſuch as know that Book, they do acknowledge as much, that in the Chapter going before, both Pope and Turke is deſtroyed: In Chap. 19. Ver. 20. it is ſaid there, The Beaſt was taken, and with him the falſe Prophet, that wrought miracles before him, with which he deceived them that had received the marke of the Beaſt, and them which worſhipped his Image, theſe both were caſt alive into the lake of fire, burning with brimſtone. Here we ſee the Beaſt and the falſe Prophet is gone, where is the Devill? he is left ſtill; therefore in the beginning of the 20. Chapter, he tels us, what becomes of the Devill: I ſaw an Angell come down from Heaven, having the key of the bottomleſſe pit, and a great chain in his hand, and he laid hold on the Devill, and bound him a thouſand years, and cast him into the bottomleſſe pit, and ſhut him up, ſet a ſeal upon him, that he ſhould deceive the Nations no more, till the thouſand years were ended. The Devill, though now he travell the Earth up and down, and is ruler over the world, yet here he is kept up, that he may not deceive the Nations: This was never yet fulfilled, it could not be fulfilled, during the times of Antichriſt; for the Devill never deceived the creatures more then he did in that time; and we ſee how it follows in order, after the Beaſt is taken and deſtroyed, then is Sathan bound up: but we know the Beaſt is not yet deſtroyed, therefore this thing is not yet come, and it cannot be after the day of Judgement, his binding up, for he is after his binding to be looſned a little ſeaſon: and you ſhall finde that after Satan is let looſe a little while, then the day of Judgement follows, when all the dead ſhall riſe and be Judged, as in the 11, 12, 13. Verſes.
Now take notice, that when the Devill is gone and thus ſhut up for a thouſand years, what ther's done in theſe thouſand years, of that we read in the 4, 5, 6, 7. Verſes, And I ſaw Thrones, and they ſate upon them, and Judgement was given unto them; Who are they that have this Judgement given unto them? What is meant by Judgement, but reigning, and Authority, that ſuch ſhall have. And I ſaw the ſoules of them that were beheaded for the witneſſe of Jeſus, and the word of God (which were the Martyrs in the Primitive times, under the Roman Emperors perſecution) and (ſaith he) which had not worſhipped the Beaſt, neither had received his marke on their foreheads, or in their hands, which were ſuch as had ſtood it out in the times of Antichriſt, and had not defiled themſelves. They lived (ſaith he) and reigned with Chriſt a thouſand years, but the reſt of the dead lived not againe untill the thouſand years were finiſhed, this is the firſt reſurrection: Now it is ſaid by ſome, that the firſt reſurrection is a ſpirituall reſurrection, of mens ſouls from the death of ſinne, ſuch interpretations are commonly put upon it: Now I deſire yon would conſider with your ſelves a little, and weigh the place.
Firſt of all it is the body of men that are ſaid to be dead, that is plaine, for they are ſaid to be beheaded, or ſlaine with the ſword, for the witneſſe of Jeſus. It cannot be ſaid ſo of the ſoule, that it's beheaded or ſlaine with the ſword. And as the death is, ſuch muſt be the reſurrection, but their death was a naturall death, and their reſurrection muſt be anſwerable. And ſaith he, They lived and reigned with Chriſt a thouſand years. This is not meant the glory of heaven, that reigned with Chriſt onelyonly there, for ſo they ſhall reigne for ever with him, and ſo they had reigned from the firſt time that they were ſlain, they were with Chriſt in glory; but this reigning is upon their riſing from the dead, for ſaith he, The reſt of the dead lived not againe; therefore this riſing of theirs is a living againe; This (ſaith he) is the firſt reſurrection. Now (my brethren) conſider further, where doe theſe reigne? It ſeemes it is on earth by this argument, becauſe why elſe is the Devill bound up, he need not be bound up for their reigning in Heaven; but we ſee here as a preparation to their reigning, the Devil is bound: this is a place I could urge multitude of things out off, but I muſt not enlarge; I know not likewiſe how to anſwer another place, Rev. 5. 10. where we have the the Saints in Johns time, ſaying, Thou haſt made us Kings and Preiſts, and we ſhall reigne on earth: They do not ſay, vve do reign, but vve ſhall reign on earth, and then joyne with that what is ſaid in 2 Pet. 3. 13. We according to his promiſe looke for new heavens, and a new earth, &c. We Apoſtles, we Saints that live now, we look for it; how prove you that? becauſe the uſe he makes of it ſhews as much, as in ver. 14. Wheréfore beloved ſeeing you looke for ſuch things, be deligent that you may be found of him in peace, without ſpot, and blameleſs. It could be no argument to them in thoſe times to be holy, and blameleſſe: If they that lived in thoſe times might not perſonally look for it; and what was it which according to his promiſe the Saints then looked for? it is for a new heaven and a new earth. If we take heaven properly, there is new heavens to be made, but the old heavens ſhall continue which was made from the foundation of the world, and where we ſhall ever be with Chriſt after the day of judgment: And how is there a new earth? It ſhall be an earth wherein righteouſneſs dwels; becauſe as I ſaid, it will be a new world, ſubject to Jeſus Chriſt, when the new Jeruſalem comes down from heaven; if you aske me what the Saints that riſe from the dead ſhall do here in this new world: For that I ſhall give you ſuch conſiderations as ſhall take off the abſurdity that ſeems to be in the thing.
Firſt, to tell you what they ſhall not do; They ſhall not eate and drinke, nor marry, and give in marriage: So Chriſt tels us in Mat. 22. 30. The children of the reſurrection do none of theſe things: And therefore to imagine a Turkiſh heaven here below, is the abſurdity that hath been put upon it, and which indeed made the Fathers, many of them, after the firſt 300. years after Chriſt, to flye out ſo much againſt this ſubject; for there was an opinion then, that Chriſt ſhould reign at Jeruſalem, and that they ſhould abound in all ſeverall pleaſures and delights, &c. and this the Fathers were againſt. I have told you what they do not; I will tell you what they do: he tels us, as I ſayd before, that they ſhall be Kings and Prieſts, as in Rev. 20. 6. Bleſſed and holy is he that hath part in the firſt reſurrection; why? on ſuch (ſaith he) the ſecond death hath no power; they are out of all danger of it, being in a celeſtial ſtate: …ut (ſaith he) they ſhall be Prieſts of God, and of Chriſt, and ſhall reign with him a thouſand yeares; here is both their reigning and their Prieſthood ſet out, I would open it a little. Firſt, they ſhall be Kings; You heard before out of Heb. 2. 5. That hee hath not put this world to come in ſubjection to Angels: The Angels now, they are the Thrones, and Principalities, and great ones that rules this preſent world, but the Saints ſhall be Kings then: And for them to take the Angels places, to be as the Angels now are, after their reſurrection, there is no abſurdity in it: Chriſt ſaith, after the reſurrection, the Saints they ſhall be as the Angels of God, & they ſhall be Prieſts likewiſe. I ſhall take off what abſurdity there may ſeem to be in that by this: Our Saviour when he took up his body out of the grave, he continued forty dayes upon the earth; What did Chriſt do all that while? It is playne, he performed the part of a Prieſt and Prophet; he did inſtruct them in the worſhip of God, and ſpeaking to them of things pertayning to the Kingdome of God, ſo you read expreſly in Acts …. the Apoſtles had a brave Teacher, Chriſt riſen from the dead; ſo he began that new world, and he remained forty dayes here of purpoſe to do it: Now conſider, is it any abſurdity for the Saints to be conformed to Chriſt their Lord and head, to run through the ſame ſtates that he did? he lived in this world, was poore and miſerable, ſo are you; when he dyed, he commended his ſpirit into the hands of his Father; and whether his ſoul went, our ſouls goe: So likewiſe when he took his body again out of the grave, he remained forty dayes upon earth, inſtructing his Diſciples in the things concerning the Kingdome of God: If the Saints do ſo when they take up their bodies againe, in all this here is but a conformity to Chriſt, he aſcended then up to heaven, and ſo ſhall his, and be for ever with the Lord.
But the great objection is, That the ſoules of men that are now in heaven, and ſee the face of God, for them to come downe and reign on earth, and do ſuch ſervice here below, it would be a diſadvantage to them, or changing a better eſtate for a worſe, which ſeemes to be a great abſurdity.
For anſwer, conſider to take off the abſurdity that even this State I ſpeak of will be a better State then what their ſoules are now poſſeſſed of, for otherwiſe our Lord and Saviour JESUS CHRIST when his body and ſoule was united againe at his reſurrection, was not in a better ſtate then his ſoule was in after death, when it was ſeperated from his body. Certainly his ſtate after his reſurrection, whilſt upon earth, was better then his ſtate before his reſurrection: but you will ſay, they are now in heaven, where they behold the face of God as the Angels do, which they may looſe by coming here upon earth; that doth not follow, for the Angels came down here below, and yet Chriſt ſaith, they alwayes behold the face of their father, ſo may theſe Saints on earth behold the face of God. Stephen, though a mortall man, yet the heavens were opened to him: He ſaw the glory of God, and Jeſus ſitting at the right hand of his Father. My brethren, God hath eternity of time to reveale himſelfe to his people in: and he doth advance his Favourites by degrees. Firſt, he glorifies their ſouls apart; after when ſoul and body is united, it's in a better condition, ſimply conſidered, then the ſoule had before, how many wayes God hath to manifeſt himſelfe to his Saints, & how many degrees they ſhall paſs through, and how many worlds he will have to do it in, that is known to himſelf, however the more the better. If God ſhall lead you by degrees through this and that glory, from one to another, it will be to your advantage. As in a Maſque there are ſeveral ſhews, which adds to the excellency of it, God hath eternity of time to make all theſe ſhewes and repreſentations of himſelfe to his children: And let mee adde this, that the will that he fulfilled, which is prayed for in that we call the Lords prayer, Thy will be done on earth as it is in heaven. There is a time when the will of God ſhall be done on earth, as compleatly as in heaven, which is in that time of the firſt reſurrection: My brethren, I have ſpoken theſe things, as that which hath a great ſhew of truth in it, and as that which is exceeding probable: I have told you my grounds for it, which I could never anſwer my ſelf.
Now there is a fourth degree of this world to come, and that I am ſure will hold, and that is that time during the day of judgment, ſtrictly ſo taken, after the generall reſurrection both of juſt and unjuſt: Then to honour this New World, not only ſhall the Saints come down, but Jeſus Chriſt himſelf will come down and abide a long day here below: Therefore it is not abſurdity for Saints to leave heaven, when Chriſt himſelf ſhall do it; neither will it diminiſh any thing from Chriſts happineſſe, for he will come and bring all his glory with him. That we call the day of judgment will be a long day, judg you your ſelves whether it will be ſo or no: Do you think that the accompts of all the world can be caſt up in the twinkling of an eye? Doth not Solomon ſay expreſly, That God will bring every worke to judgment, with every ſecret thing, whether good or evill, in Ecclèſ. 12. And doth not the Apoſtle ſay in 1 Cor. 4. 5. That when the Lord comes, he will bring to light the hidden things of darkneſs, and will make manifeſt the counſels of the heart, Will not this require much time? ſurely it will be a long day, when our Lord and Saviour Jeſus Chriſt will do that great work or ſervice to God, the greateſt that ever was, more then all his preaching, which is the examining the accounts of all the world, convincing all man-kind of their evill, and ſending them ſpeechleſs to Hell. Things ſhall be ſo there, that the Saints ſhall be able to judg the world too, according to that in 1 Cor. 6. 2.
Now here this new world will be in its height and perfection, here is Chriſt and all his Saints and Angels about him: Yet not that this world ſhall be ſubject to Angels, but they ſhall gather all the Nations together, and ſhall execute the ſentence that Chriſt pronounceth againſt them, and fling them all to Hell: but the Angels ſhall not ſit as Judges, they ſhall ſtand and not ſit, whereas the Saints are ſayd to ſit upon 12. Thrones, and they are ſaid likewiſe in 1 Cor. 6. To judge Angels: And now ſhall this world to come be at its perfection; that creature that hath groaned under mans luſts, ſhall then be fully reſtored to the glorious liberty of the ſons of God, the world will then be new hung; This is Chriſts world to come, wherein he ſhall have all things ſubject to him. For at this time ſhall all things be under Chriſts feet, and never till then; for the laſt enemie that ſhall be deſtroyed is Death: and when all things ſhall be ſubdued to him, then ſhall the ſonne alſo himſelf be ſubject, then ſhall he give up the Kingdome to the Father: And what that State is that ſhall come after Chriſt hath given up the Kingdome to his Father, no man knows, only the Scripture ſaith this of it; That God ſhall be all in all, and that Chriſt himſelfe ſhall then be ſubject.
FINIS.
End of the text · Thomas Goodwin, The World to Come (1655)