An Introduction .

IT is well known of some , That many learned men have written many learned Tractates concerning this corrupt World wherein we live . In which they have discovered not only the whole Continent thereof , which they call the Globe of Heaven and Earth ; but also severall Parts , Countries , and Occurrences belonging to the same : who , by this industry of theirs , have deserved well of all Students and lovers of learning .

Wherefore it should not be thought presumption for me being a Minister of the Gospel ( though the least of many ) to discover in this Tractate , such as it is , my thoughts concerning the World to Come ; In as much as the world to come is a subject of transcent worth and excellencie , far surpassing al that can be thought or spoken concerning this polluted world . And it was wont to be thought as a vertue in any , to have their minds much taken up about this Subject ; which being esteemed as a vertue in others , should not be imputed as a vice unto me .

Now in this Treatise I intend to take the Sacred Scripture for my guide , and to say no more herein then I shall conceive to be warranted thereby . And seeing I have not as yet so much as heard or read of any writer that hath professedly made a Discovery of the World to come ( though many have written of the Heaven that now is ) it may not be expected that I should observe so exact a Method in this discourse , as doubtless some after Writers may : yet I intend to lay down my Meditations touching this subject , in the same Order , in which they have been represented to me , and conceived by me .

SECTION . I. Shewing , That none should be grosty ignorant of the World to come , as touching the nature of it .

THere be some things which a Christian may safely be ignorant of , without any prejudice to his soul , as on my part it is freely confessed , That I know not God perfectly , 1 Cor. 13. 9. I know not the minde of the Lord perfectly , Rom. 11. 34. I know not the times and seasons , which the father hath put in his own power , Act. 1. 7. I know not the numericall day and hour of Christs second comming , Mat. 25. 13. I know not the certain definite number of my particular sins , Psal. 19. 12. I know not the full power of Gods anger , Psal. 90. 11 ▪ Which ignorance being inavoydable on my part , an● so no sin in me , cannot be any way prejudiciall to my soul ; yet I do not think it safe for any to be grosly or perversly ignorant of the World to come as touching the nature of it .

Howbeit , I conceive this ignorance to be too common amongst many Christian professors in these our days : for do but ask many of them what the Scripture means by the World to come ? and either they will say , We cannot tell ; or else they will say , It means nothing else thereby but the third heaven , or the highest heaven , which now is ; and so they conceive no difference betwixt the world to come and the highest heaven . And do but observe the discourses of many , both in publike and in private , when they speak of the World to come , and you shall finde that they will never expresse distinctly what they mean by this subject : from which answers and practises of theirs I thus infer within my self , Surely these people have had some good thoughts in their minds concerning the World to come , and they can speak much of divers things and occurrences which shall be in it , but are still ignorant thereof as touching the nature of it .

And doubtlesse this ignorance hath been occasio●ed , and is still continued and fomented by a mis●●ision or mis-understanding of divers such Scripture ●assages , as do plainly describe unto us the nature of ●●e World to come ; and as long as such passages are ●is-understood , how can it be but that people ●●ould be grosly ignorant of this subject ? Where●ore I shal endeavour in the following Sections , to g●ve a true interpretation of those forenamed scrip●ure-passages , as occasion shall be offered , that so all ●ay be rightly informed touching the nature of this ●●bject .

Mean while I affirm , That none should be grossely A Position . ignorant of the world to come , as touching the nature of it ; but all should understand in some competent measure what the Scripture means by this subject : and that for these Reasons :

First , It cannot be denyed , that the world to com● Reasons . is often mentioned in the New Testament , as in thes● passages :

Mat. 12. 32. Whosoever speaketh against the holy Ghost , it shall not be forgiven him , neithe● in this world , neither in the world to come .

Mark . 10. 30. He shall receive an hundred fol● now in this time , and in the world to com● eternall life .

Luk. 20. 34 , 35. The children of this world ma●ry and are given in marriage : but th● which shal be accounted worthy to obtain th● world , and the resurrection from the dea●● neither marry nor are given in marrage .

Eph. 1. 1. 21. Christ is far above every na●● that is named not only in this world , but a●● in that which is to come .

Heb. 2. 5. Vnto the Angels hath he not put ● subjection the world to come .

Heb. 6. 5. They have tasted the good Word God , and the powers of the world to come .

In all which places the world to come is not o● mentioned , but also plainly asserted , yea distingui●●ed from this polluted world : And wherefore sho● it be so often mentioned in the New Testame●● but for this end , that all should rightly underst●●● the nature of it ? Whatsoever things are thus wr●●ten , are written for our learning , Rom. 15. 4. ● ▪ if so , then none should be grosly or perversly ignor●●● of the nature of it .

Secondly , Things revealed belong 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 unders●●●●ing concerning it .

Fourthly , The doctrine of the w●rld to come is very useful and comfortable , yea I know no doctrine in the whole Bible more pro●●●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 ●ather , are heir● of the world to come , Rom. 4. for which cause ●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 hat● been shewed , then for my part I shall the less fear and the less regard any rash censures or aspersion● that shall be cast upon this poor endeavor of mine For I am perswaded in my Soul of the truth of suc● grounds as are here delivered , I am convinced in m● 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 unt● me . 〈◊〉 if this discovery shall by his divine providence invite ●● occasion but some one Divine , of better parts then ●● self , to write a better Discours● concerning the sam● Subject , how shall I rejoyce But to conclude this ●●rst Section , I profess that esteem the right knowledg of the World to come a● a choice piece of saving kn●wledg , and I estee● them all happy that shall attain ●nto it . Wherefor● let us be bold in the fear of God to search and enquire farther , what the Scripture mean● by the Worl● to come ; which for my part I intend , if God sha● 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 . 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 Argument . 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 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 Argument . 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 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. 29 , 30. as I shall have occasion hereafter in this Treatise to shew more fully .

Now what other matters will be objected against my former Assertion , I cannot imagine : but the former Objections are thus answered ; and I suppose that other such like may as easily be answered . And all that hath been said in this Section , tends to the confutation , not only of such as think the third Heaven to be a created Heaven , but also of such as think the World to come to be all one with the third Heaven ; whereas it may plainly appear by what hath been said , That the World to come , considered as a Continent , is to be distinguished from the third Heaven .