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made as much more glorious, after the day of judgment, as hell will be made more terrible.

Thus the External new Jerusalem, or the glorious and eternal abode of ibe church of God; (which cannot be excluded from the description in the two last chapters in Revelations, because there is in the description, often a distinction made between the city and the saints that are the inhabitants ;) I say, Thus the external new Jerusalem will come down from God out of heaven; i. e. Heaven, in this new creation of it, shall come down from the infinitely High and Uncreated Heaven, in which God had dwell from all eternity, from which God stoops and humbles himself to behold the things that are in heaven.

Thus that will be fulfilled that is proclaimed in Rev. xxi. 5, “ And he that sat upon the throne said, Behold, I make all things new.” The wbole creation, external and spiritual, shall be altered, and new formed; and thus the New creation will be parallel with the First creation that Moses gives us an account of, to which it is spoken of as parallel in scripture; and all the Elect Creation, which is composed of all eleci things in heaven and in earth, shall be gollen together in Christ, and all made new, both spiritual and external; all that appertains to the elect, not only elect spirits, but their external habitations : their bodies, that are the microcosm or their particular habitations; and the microcosm, that is, the general habitation. There shall be collected all that is Elect in heaven or earth, being all perfectly purified by fire, and not mixed with the reprobate part of the world, and all shall be made new, and so is justly called “the New Heaven and New Earth.” There will be new angels and new men, new bodies and new spirits: things that are originally of the earth made new, and things originally of heaven also made new. Though the place of the church of Christ (for whose sake chiefly all heaven and earth is made) be different from what it was before : she dwells in another place, instead of that heaven and earth that was her habitation before: yet it is called by the same name, but only new, as the ark when it moved from Zion to mount Moriah, carried the name with it, only it was a New Zion.

When God has obtained his end of the Universe that he created in the beginning, when all things are brought to issue into their end at the Consummation of all things, and God in the final event appears to be the OMEGA, as he was the ALPHA; then God will show his mighty power a second time towards the whole : towards the Reprobate part of the creation, in terribly destroying it; and towards the Elect part, in bringing it to its highest perfection. The Elect creatures, who are the eye and mouth of the creation, who are made to behold God's works, and to give him the glory of them, did not behold the first crea

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tion. The angels did not behold the first creation of heaven, that most glorious part of the creation, nor did they see the creation of themselves; and men beheld no part of God's work in producing the creation ; but the time will come when God will make all things new by a new creation, wherein his power towards the whole will be much more displayed than in the first creation. When God shall effect this creation, men and angels shall see God perform it, they shall see God produce the New heaveu and New earth by his mighty power. Men, who saw the creation of nothing in the first creation, shall see the creation of all, and even their own new creation; and angels shall see the creation of heaven and of themselves: all shall see that creation that shall be a work so much more wonderful, and so much greater than the former, that the former shall not be mentioned, nor come into mind.

Conflagration. Many suppose the fire of the conflagration will be a pyrifying fire, by which the heavens and the earth will be refined in order to their standing forth in new perfection and beauty. This is very true, yet not in the manner in wbich many reem to understand. It will indeed be the fire by which the whole universe shall be purified, i, e. by which it shall be purged from its reprobate parts; all the filthiness of the whole universe shall be gathered into it, there to be consumed. The reprobate part of heaven was removed out of it to be cast into this fire; the filibiness that once was there is consumed here, and so is all that is reprobate, and filthy in the earth. It is a purifying fire, as it is the fire of God's justice and holiness; but the justice and holiness of God shall perfectly purify heaven and earth, and purge all the elect creation from all manner of defilement or mixture of that which is reprobate; whereby it will be filled to be exalted to its highest beauty and glory. And not only so, but such a wonderful and terrible display of the holiness and justice of God, will be a great means of further sanctifying all the elect universe, setting them at a vastly greater distance from sio against this Holy God, and a means of vastly exalting the purity and sanctity of their minds.

Many have supposed that the place of the residence of the saints, after the day of judgment, would be different from what it is before; that the Paradise in which the departed souls of saints are now, is different from the Heaven into which they shall be admitted after the day of judgment; and that Paradise is only a place of rest, in which the saints are reserved till the judgment, when they shall be admitted into heaven. Here is a mixture of truth with error. It is true that the habitation of the saints, after the day of judgment, will be new and different, exceeding different, from what it was before, but not in that manyer that has been supposed:

not that the place or situation will be different, there is no need of that; but the habitation will be new created, and shall appear with quite new and transcendently more excellent glory.

It may be objected against what has been here supposed, that Christ, at the day of judgment, will invite liis saints to “inherit the kingdom prepared for them from the foundation of the world;" as though it were the same heaven, that was made and prepared for them at the first creation, which they were now going to inherit.

Answer. It is the same house then built, not taken down, never shaken or removed, but only made more glorious; as they are the saine angels of heaven that were made for the saints, from the soundation of the world, though they shall be so much more glorified that they will be as it were new creatures. As it will be with the angels of heaven, who are the principal part of the kingdom spoken of, so it will be with the erternal habitation: it was prepared for them at the foundation of the world—the foundation of it was laid then, and has been preparing from the foundation of the world, from that time that the foundation of the world was laid, it has been preparing ever since, in all that has been done to it, and in it, and about it. And not only the kingdom is prepared from the foundation of the world in creating heaven, and in what has been done there from that time; but the creation of the whole universe was made to prepare a kingdom for them, to lay a foundation for their kingdom and dominion, and all that has been done in providence, ever since, has been to prepare a kingdom for them. And these words of Christ are a good argument, that the work of redemption is the end and sum of all God's works. It was the end of the creation of the whole universe, and of all God's works of providence in it.

Quest. By whom and at what time will this glorious work of God, in making the highest heavens nei, be accomplished? will it be done by God the Father in the absence of his Son, while he is here in this lower world taken up in the concerns of the last judgment, to garnish heaven or prepare it for his Son with his blessed bride against their coming ? or will it be accomplished by the Son at his return into heaven with bis church?

Answer. Not by the former, but by the latter; for the following reasons.

1. All communicated glory to the creature must be by the Son of God, who is the brightness or shining forth of his Father's glory: and therefore when the Eternal World comes to receive its greatest brighiness and glory, it will doubtless be by him, and it will be by him as God man; for all that God doth by Christ, or the medium of communication between himself and the creature since Christ became God man, or at least since as God man he has been glorified and enthroned as Lord of the universe; he doth by Christ

as God man, in whom it hath pleased the Father that all fullness should dwell, and that in all things he should have the pre-eminence. As he glorifies the angels and saints who are the inhabitants, so doubtless it will be he who will glorify the habitation.

2. The old creation was by him, the highest heavens were created by him; for without him was not any thing made that was made; it was said concerning him, “Thou, Lord, in the beginning hast laid the soundations of the earth, and the heavens are the work of thine hand,” Heb. i. 10; and not only the visible but the invisible heavens were created by him; for he is the image of the invisible God, the first born of every creature, and the beginning of the creation of God; for by him were all things created that are in heaven, and that are in earth, visible and invisible, whether they be thrones or dominions, or principalities, or powers, all things were created by him, and for him, and he is before all things, and by him all things consist. So likewise the New Creation will be by bim, for by him God makes the worlds; not only the visible but invisible world, not only the present world, but the world to come, that new world, the new heavens and new earth; for God hath given him a name above every name that is named, not only in this world but in that which is to coine, Eph. i. 21. By the world to come in that place, the apostle seems to mean the new world that shall follow when the age of this shall be at an end, for the word is Aww, Aye: this age, and that which is to come ; and unto Christ hath God put in subjection the world to come. If God committed to him the creation of the old world, much more would he commit to him the creation of the new, for it his business to renew all things. The creation of the new heavens and the new earth is by the work of Redemption, which is his work; and it is a work that he works out as God man, and therefore as God man he will make the heavens new. All new things are by Christ: the new creature, the new name, the new covenant, the new song, the new Jerusalem, and the new heavens and new earth, are all by Christ, God man.

3. The destroying the lower world, the reprobate part of the creation, is committed to him; and therefore much more will the glorifying of the elect part of it be bis work, for this is his most proper business; the other is his business more indirectly, and ia subordination to this.

4. The creation is certainly by him; as to the principal parts of it, viz. the glorifying the saints and angels. He shall build the inner temple, and doubtless therefore, he will build the outer temple. The glorifying of that, which is his temple and city in the highest sense, is committed to him; and therefore, doubtless, the glorifying of that which is the temple and city in an inferior sense will be committed to him.

5. If Christ as God man shall be the author of this work, he will doubtless be so visibly; for the work is committed to him for his honour. It is an honour that the Father commits to him in reward of what he has done and suffered; it shall therefore be visibly done by Christ, as God man, and therefore will not be effected in his absence here in this lower world; but he shall be present when it is done, and shall visibly put forth his power and communicate his influence and glory in order to it.

6. If this work were wrought while Christ is here in this lower world judging the world, then this new creation would not be seen by men and angels, which is not to be supposed.

7. If this work be wrought in Christ's absence, then that world will not be glorified by the presence of the Sun of Righteousness, as the face of the earth is renewed and glorified by the return of the sun in the spring.

The Lamb is the light, and glory, and sun of the new Jerusalemn, and therefore the new brightness and life, vigour, bloom, and beauty, and fragrancy, and joy, of this world will be from him and from his presence.

After the curse is executed on the universe of the ungodly, and all the angels and saints have beheld the dreadful execution; then Christ, with all his elect church, now perfect, shall ascend to heaven, and Christ shall come and present his church, now perfectly redeemed, to the Father, saying, “Here am I, and the children whom thou hast given me;" and having thus finished all the work that the Father had given him to do, he shall deliver up the kingdom to the Father. Then shall the Father, with infinite manifestations of endearment and delight, testify his acceptance of Christ, and of bis Church thus presented to him, bis infinite acquiescence in what his Son has done, and his complacency in him, and in his Church; and in reward shall now give them the joy of their eternal marriage-feast, and he himself will dress his Son in his wedding robes. The human nature of Christ, or Christ as God man, shall be the subject of a new glorification then, when he shall be the subject of those smiles of the Father, and those infinitely sweet manifestations of his acceptance and complacency, when he shall present his redeemed church, and deliver up the kingdom; and from the manifestations of complacency, the Son shall be changed into the same image of complacency and love, and shall put on that divine glory, the glory of the infinitely sweet divine love, grace, gentleness, and joy, and shall shine with this special light far more brightly than ever be did before, shall be clothed with those sweet robes in a far more glorious manner than ever before: then shall that be fulilled in the highest degree; Ps. xxi. 6; “For thou hast made him most blessed for ever; thou bast made him exceeding glad, with thy

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