Phil. 3. 19. Ergo. 2. They that are vessels fitted for destruction shall be destroyed in the world to come But Reprobates are vessels fited for destruction RoÌ„ 9. 22. Ergo. 3. They that are made to be destroyed shall be destroyed in the world to come Reprobates are made to be destroyed Prov. 16. 4. 2 Pet. 2. 12. I do not say they are made to be destroyed for nought but for sin Ergo. 4. They that will never beleeve effectually shall be destroyed in the world to come as was prefigured and fore-shewed by the destruction of the Egyptians at the red Sea God having saved the Israelites from them afterward destroyed them that beleeved not Jude 5. Now Reprobates will never beleeve effectually Ergo. 5. They that will never repent of their transgressions unfainedly shall be destroyed in the world to comâ— Psal 37. 38. But Reprobates will never repent unfainedly of their transgressions Ergo. 6. They that will still be workers of iniquity shall be destroyed in the world to come according to that of Solomon Destruction shall be to the workers of iniquity Prov. 10. 29. 21. 15. But Reprobates will still be workers of iniquity Ergo. 7. They that will still be despisers of Gods Word shall be destroyed in the world to come Prov. 13. 13. But Reprobates will still be Despisers of the Word Ergo. 8. They that will still harden their necks against reproof shall be destroyed in the World to come Prov. 29. 1 without remedy But Reprobates will still harden their necks against reproof Ergo. 9. They that will still go in the broad way that leadeth to destruction shal be destroyed in the world to come Mat. 7. 13. But Reprobates will still go in the broad way that leadeth to destruction Ergo. Thirdly As concerning the causes of their Destruction in the World to come I affirm 1. That the efficient cause thereof shall be the whole Trinity Father Son and Holy Ghost For which cause it is said That Hâ—ll and Destruction are before the Lord Prov. 15. 11. That Destruction shall come from the Almighty Joel 1. 15. The Lord will destroy the house of the proud Pro. 15. 25. 2. That the meritorious cause of their Destruction shall be their own sin in this world committed For which cause it is said That evil shall slay the wicked Psa 34. 21. Thy destruction is of thy self Hosea 13. 9. And more particularly it is said The prosperity of fools shall destroy them Pro. 1. 32. The perverseness of transgressors shall destroy them Prov. 11 3. Pride goeth before destruction Prov. 16. 18. The robbery of the wicked shall destroy them Prov. 21. 7. My people are destroyed for lack of knowledg Hosea 4. 6. 3. That the final cause of their Destruction shall be the glory of Gods Justice God shall destroy them that he may glorifie his Justice upon them Pro. 16. 4. 4. The ministring or dispensing cause of their destruction shall be both Christ and his Saints in the world to come For as Christ shall break them with a rod of iron and dash them in peeces like a Potters vessel Ps 2. 9. so the saints shal do the like Rev. 2. 27. Fourthly As concerning the extent of their destruction I affirm That it shall extend to all of them in general and particular For because they will not repent they shall all perish Luk. 13. 1 2. and shall all be destroyed Psa 145. 20. 62. 3. and that in all respects Fifthly As touching the continuance of their Destruction I say That it shall continue for ever For it is written concerning wicked Reprobates That they shall be destroyed for ever Psa 52. 5. And if they grow green as the grass and flourish it is that they may be destroyed for ever Psa 92. 7. And again That they shall be punished with everlasting Destruction 2 Thess 1. 9. Now this Proposition may inform us Vse 1. That it had been good for Reprobates if they had never been born for if they had never been born they could not have been destroyed in this world nor in the world to come But now seeing they have been are or shall be all born it will follow necessarily That they shall be all destroyed both in this world and in the world to come for their sins 2. That it will be worse with them in the world to come then it can be with them in this world For the worst destruction that can befall them in this world is but a temporal Destruction but in the world to come they shall have everlasting Destruction 3. That seeing none are willing to be destroyed with Reprobates in the world to come we should all be careful 1. To avoyd the way that leadeth to destruction which is a broad way Mat. 7. 13. the way of the multitude and of the major part and we should not follow a multitude to do evil lest we suffer with them But if we avoyd this way we shall never be destroyed with Reprobates in the world to come 2. To shun the most proper sins of Reprobates as final impenitency final unbelief and final apostacy the two former of which may be without the latter but the latter can never be without the former all three are deadly sins And if we be careful to shun these most proper sins of theirs we shall never be destroyed with them in the world to come 3. To harken unto those which teach us the way of Salvation that so we may be acquainted with this way and walk in it and continue in it and if we do so we shall never be destroyed with Reprobates in the world to come 4. To give diligence that we may make our calling and Election sure unto our selves by our faith repentance love and obedience and other such graces And of we do so we shall never fall 2 Pet 1. 10. neither shall we ever be destroyed with Reprobates in the world to come SECT XII Touching the Life of Gods Elect and the Death of Reprobates in the World to Come I Am now to speak of a second special difference which shall be betwixt Gods Elect and Reprobates in the World to come and this difference may be thus expressed in two Propositions viz. Gods Elect shall enjoy everlasting Life in the world to come Reprobates shall suffer everlasting Death in the world to come The first Proposition is That Gods Elect shall 1 Proposit enjoy everlasting Life in the World to come And touching this Life of theirs we are to consider The Nature of it The Certainty of it The Causes of it First Touching the nature of it I say that everlasting Life is not here to be taken in a natural sence but in a spiritual and mystical sence for if we should take it in a natural sence it can be nothing else but an everlasting conjunction of the Soul of man with his body which Life shall be common to good and bad to Elect and Reprobates in the World to come
because after the general Resurrection they shall both live for ever both in their Souls and bodies united and conjoyned and so shall both have everlasting life in a natural sence But here everlasting life is to be taken in a spiritual and mystical sence and so it shall be nothing else but an everlasting Conjunction with God and with Christ And so when I say That Gods Elect shall enjoy everlasting Life in the World to come my meaning is That they shall enjoy an everlasting Conjunction with God and with Christ or an everlasting Union and Communion with God and with Christ in the World to come By reason whereof it is said That they shall ever be with the Lord Christ 1 Thes 4. 17. They shall be with him Joh. 14. 13. They shall be with him where he is and shall see his glory Joh. 17. 24. and shall be perfect in one with the Father and the Son Joh. 17. 22. 23. And by vertue of this everlasting Conjunction with God and with Christ they shall still have experience of Gods goodness towards them in Christ and shall know that his goodness endureth for ever Psal 52. 1. By vertue of it they shall still have experience of Gods mercy towards them in Christ and shall know that his mercy endureth for ever Psal 136. and that his mercy is from everlasting to everlasting upon them that fear him Psal 103. 17. By vertue of it they shall still have experience of Gods Love towards them in Christ shall perceive that neither things present nor things to come shall separate them from it Rom. 8. 38 39. And by vertue of it they shall still have experience of Gods favour and fellowship with them in Christ and shall know that Gods Tabernacle shall be with them and that he shall dwell with them and be their God for ever Rev. 21. 3. Which everlasting Conjunction of theirs with God and with Christ shall be unto them everlasting Life and that everlasting Life which is promised in the Scriptures And so we may understand the Nature of it Secondly Touching the Certainty of it I say That Gods Elect shall most certainly enjoy everlasting Life in the World to come As may be made good by these Arguments 1. They whose names are in the Book of Life shall have everlasting Life in the World to come But Gods Elect have and shall have all their names found in the Book of Life Phil. 4. 3. Revel 3. 5. Ergo. 2. They that are ordained unto eternal Life shall enjoy everlasting Life in the World to come But Gods Elect are all ordained unto eternal Life Act. 13. 48. Ergo. 3. They that shall have the gift of eternal Life shall enjoy everlasting Life in the World to come But Gods Elect shall have the gift of eternal Life as it is written The Father hath given Christ power over all flesh that he should give eternal Life to as many as the Father hath given him Joh. 17. 2. Ergo. 4. They that are Heirs of eternal Life shall enjoy everlasting Life in the World to come But Gods Elect are or shall be all Heirs of eternal Life Tit. 3. 7. Ergo. 5. They that are or shall be justified and accounted righteous before God through Christ shall enjoy everlasting Life in the World to come according to that of our Saviour The righteous shall go into everlasting Life Mat. 25. 46. But Gods Elect are or shall be all justified and accounted righteous before God through Christ Ergo. 6. They that are or shall be sanctified or made Partakers of renewed Holiness shall enjoy everlasting Life in the World to come as it is said Rom. 6. 22. But Gods Elect are or shall be all sanctified and made Partakers of renewed Holiness Ergo. 7. They that do or shall beleeve effectually in Gop and in Christ shall enjoy everlasting Life in the World to come as may appear John 3. 16. and 6. 40 47. 1 Tim. 1 16. But Gods Elect do or shall all beleeve effectually in God and in Christ Ergo. 8. They that do or shall repent unfeignedly shall enjoy everlasting Life in the World to come because unfeigned Repentance is called Repentance unto life Acts 11. 18. But Gods Elect do or shall all repent unfeignedly Ergo. 9. They that are or shall be constant in well-doing shall enjoy everlasting Life in the World to come as appears Rom. 2. 7. But Gods Elect are or shall be constant in well-doing Ergo. 10. They that are or shall be constant in graces received shall enjoy everlasting Life in the World to come as it is promised Be thou faithful unto death and I will give thee the crown of Life Rev. 2. 10. But Gods Elect are or shall be thus constant or thus faithful Ergo. 11. They that do or shall in obedience to Gods Will suffer more or less for Christs sake or the Gospels sake shall enjoy everlasting Life in the World to come according to that of our Saviour There is no man that hath left house or brethren or sisters or father or mother or wife or children or â—ands for my sake and the Gospels but he shall receive an hundred fold now in this time and in the World to come eternal Life Mark 10. 30 But Gods Elect do or shall in obedience to Gods Will suffâ—r more or less for Christs sake and the Gospels Eâ—go 12. They that shall rise again at the latter day to everlasting Life shall enjoy everlasting Life in the World to come But Gods Elect shall rise again at the latter day to everlasting Life Dan. 12. 2. Ergo. Thirdly Touching the Causes of this everlasting Life I say 1. That the Efficient Cause of it shall be the whole Trinity God Father Son and Holy Ghost And to assure us hereof eternal Life is called the gift of God Rom. 6. 23. And S. John saith That God hath given unto us eternal Life 1 Joh. 5. 11. where the Name of God devotes not any particular person in the Godhead but the whole Trinity and so the whole Trinity is the Efficient Cause of everlasting Life 2. That the Impulsive or Moving Cause of it shall be the grace of God or his gracious Will For as sin hath raigned unto death so shall grave raign through righteousness unto eternal Life Rom. 5. 21. 3. The Meritorious Cause of it is and shall be only Christ For in him was life Joh. 1. 4. He that hath the Son hath life he that hath not the Son hath not life 1 Ioh. 5. 12. They that shall raign in life shall raign by one Iesus Christ Rom. 5 17 21. And the Father hath given him power over all flesh that he should give eternal life to as many as the Father hath given him Ioh. 17. 2. 4. The Final Cause of it shall be the glory of Gods mercy that he may glorifie his mercy upon his Elect He will give unto them eternal Life in the World to come Which Proposition thus cleared may be
useful Vse sundrâ— ways As First By what hath been said we may discern some difference betwixt eternal Salvation and eternal Life because eternal Salvation in a proper sence shall be an eternal Preservation from the evils of the World to come but eternal Life in a proper sence shall be an eternal Conjunction Union or Communion with God and with Christ Indeed this difference hath not been observed by all Writers but many have spoken confusedly of the World to come and of the things which shall be contained in it And though the same men when they speak of temporal salvation temporal life glory liberty peace c. can distinguish them yet when they speak of eternal Salvation eternal Life Glory Liberty Peace c. they will not distinguish as if eternal things needed not to be distinguished as well as temporal Secondly It may inform us That Gods Elect shall be no losers in the World to come by any thing they shall do or suffer in obedience to Gods Will in this world For suppose they shall do much here in obedience to his Will as pray much hear much read much meditate much beleeve much repent much love much c. and suppose they shall suffer much here in obedience to Gods Will as the hatred and contempt of the world the reproaches lyes and slanders of wicked men the spoyling of their goods imprisonment banâ—shment c. indeed they may seem to be losers by it in this world but they can be no losers by these things in the World to come because in that World they shall enjoy everlasting Life and this everlasting Life will be a sufficâ—ent recompence for all that they shall thus do and suffer in this world Wherefore we shâ—uld be rich in the work of the Lord forasmuch as we know that our labour shall not be in vain in the Lord 1 Cor. 15. Thirdly It may inform us That Gods Elect can lose nothing by a temporal death in respect of the consequent thereof Because the day of death shall be better unto them then the day of their birth Eccles 7. 1. And this temporal death shall be seconded with everlasting Life in the World to come Wherefore when God calls us to suffer a temporal death whether natural or violent especially for Christs sake and the Gospels we should even hate our own lives seeing our Saviour hath said He that loveth his life shall lose it and he that hateth his life in this world shall keep it unto life eternal Joh. 12. 25. And whosoever will save his life shall lose it but whosoever will lose his life for my sake shall find it Mat. 16. 25. Fourthly It may inform us That Gods Elect should not doubt of everlasting Life in the World to come because the Word makes it sure unto them by many promises And yet if any of them are not satisfied in their consciences concerning this matter they must be diligent to make their Calling and Election sure 2 Pet. 1. 10. and to be sure of a lively faith And being assured of these things must know that they shall have life eternal 1 Joh. 5. 13. Fifthly It may inform us That Gods Elect should constantly hope for eternal life and live in expectation thereof because this hope is commended Tit. 3. 7. and it is that whereby we may lay hold of eternal life 1 Tim. 6. 12. and that without which the best Christians are in this life of all men most miserable 1 Cor. 15. 19. being most of all exposed to the hatred and contempt and violence of this world Sixthly It may inform us That such as desire to enjoy everlasting life with Gods Elect must chuse the way that leadeth thereunto and walk in it For there is but one way that leadeth unto eternal life and unless we find it chuse it and walk in it we shall never obtain our desire in this respect Now the way that leadeth unto eternal life is so described in the Scriptures that we may know it from other ways for it is called the strait way the narrow way the old way and the good way It is called the strait way Mat. 7. 14. because it is the way of Gods Commandments which way allows of no turning to the right hand or to the left but leads straight on and as long as we are in it we go straight on but if we deviate or swerve from it we turn either to the right hand or to the left It is called the narrow way Mat. 7. 14. because it is frequented but by few passangers and travellers and a way may be said to be broad or narrow according to the number of travellers in it a multitude of travellers make a broad way a paucity of travellers makes a narrow way It is called the old way because the faithful of old time walked in it as Abraham Isaac Jacob Joseph Moses Joshua Samuel David c. And it is called a good way because such good things as are evidences and pledges of eternal life may be found in it As in it we may find 1. The effectual knowledg of God one Evidence of eternal life Joh. 17. 3. 2. A competent knowledg of the Scriptures which is another Evidence of eternal life John 5. 39. 3. An endeavor to eschew evil and do good another Evidence of eternal life Psal 34. 14. 4. The practise of Righteousness another Evidence of life Prov. 12. 28. 5. The practise of godly fear another Evidence of this life Prov. 14. 7. 6. The exercise of Mercy another Evidence of this life Prov. 21. 21. 7. The exercise of Humility another Evidence of it Prov. 22. 4. 8. The exercise of godliness another Evidence of it 1 Tim. 4. 8. 9. Sincere obedience to Gods Commandments which is another Evidence of life eternal Matth. 19. 17. And as many as shall chuse this way this strait narrow old and good way and shall walk in it shall be sure at the last to arrive at the Land of Everlasting Life with the rest of Gods Elect. The next Proposition is That Reprobates shall 2 Proposit suffer everlasting Death in the World to come And touching this Death of theirs we are to consider The Nature of it The Certainty of it The Causes of it First Touching the Nature of it I do not conceive that Reprobates shall suffer everlasting Death in a natural sence for then their souls should be everlastingly separated from their bodies in the World to come which may not be granted But they shall suffer everlasting Death in a spiritual or mystical sence that is to say they shall suffer an everlasting separation of their whole man from God from Christ and the Saints from all Union and Communion with them Which separation of theirs from God and from Christ may be gathered from that one saying which Christ shall pronounce against them at the Day of Judgment Depart from me ye workers of iniquity Luk. 13. 27. And their separation from the Saints is
illustrated in the Gospel by the separation of goats from sheep Mat. 25. 32. as also by the severing of the bad fish from the good Mat. 13. 49. Now by reason of this everlasting separation of theirs from all Union and Communion with God with Christ and the Saints they shall never have any experience of Gods Goodness Mercy and Love towards them in Christ Neither shall they ever have any experience of the Saints favour and fellowship but shall still abide under the wrath of God And so this everlasting separation of theirs will be unto them an everlasting Death and this Death is called in Scripture the second Death Rev. 20. 6 14. because it shall follow immediately upon the destruction of the first death For the natural death of mankind which is the first death shall be destroyed at the general Resurrection and thereupon shall begin this the second Death It is called everlasting punishment Mat. 25. 46. because it shall be such a punishment to those that shall suffer it And it is called a lake of fire Rev. 20. 14 everlasting fire Mat. 25. 41. everlasting burnings Isai 33. 14. because all that shall suffer it shall be everlastingly tormented with it as it were with fire Thus we may understand the Nature of thiâ— Death Secondly Touching the Certainty of it I affirm That Reprobates shall most certainly suffer this everlasting Death in the World to come As may be made good by these Arguments 1. They who shall not have their names found in the Book of Life shall suffer everlasting Death in the World to come Rev. 20. 15. But Reprobates shall not have their names found in the Book of Life Ergo. 2. They that are appointed unto wrath shall suffer everlasting Death in the World to come But Reprobates are appointed unto wrath 1 Thes 5. 9. Ergo. 3. They that are vessels of wrath shall suffer everlasting Death in the World to come But Reprobates are vessels of wrath Rom. 9. 22. Ergo. 4. They that will never beleeve effectually shall dye in the guilt of their sins and so suffer everlasting Death in the World to come John 8. vers 24. But Reprobates will never beleeve effectually Ergo. 5. They that will never unfeignedly repent and so turn from their evil ways shall suffer everlasting Death in the World to come as may appear Ezek. 3. 19. 18. 20. But Reprobates will never unfeignedly repent and so turn from their evil ways Ergo. 6. They that will Apostatize and grow worse and worse shall suffer everlasting Death in the World to come as may appear Ezek. 3. 20. 18. 24. But Reprobates will still Apostatize and grow worse and worse 2 Tim. 3. 13. Ergo. 7. They that will still hate wholesom reproof shall suffer eternal Death in the World to come according to that of Solomon He that hateth reproof shall dye Prov. 15. 10. But Rebrobates will still hate reproof while they shall remain here Ergo. 8. They that will still and finally be wicked persons shall suffer eternal Death in the World to come according to that of the Lord O wicked man thou shalt surely dye Ezek. 33. 8. But Reprobates will still and finally be wicked persons Ergo. 9. They that will still despise Gods Ways and Commandments shall be sure to suffer everlasting Death in the World to come as Solomon saith He that despiseth his Ways shall dye Prov. 19. 16. But Reprobates will still thus do while they shall remain in this world Ergo. Thirdly Touching the Causes of it I affirm 1. That the Efficient Cause of this their Death shall be the whole Trinity God Father Son and Holy Ghost For it is said concerning wicked Reprobates That God hath prepared for them the instruments of death Psal 7. 13. And that he will kill their children with death Rev. 2 23. And if the whole Trinity will do this then it is the whole Trinity that shall inflict eternal Death upon Reprobates in the World to come 2. That the Meritorious Cause hereof is and shall be sin for sin only and every sin in its own nature deserves death both temporal and eternal as it is written Death entred by sin Rom. 5. 12. The wages of sin is death Rom. 6. 23. The Soul that sinneth shall dye Ezek. 18. 20. And though it be true that all such as have or shall have their sins pardoned through Christ shall escape eternal Death notwithstanding the desert of their sin yet it is most certain that Reprobates shall suffer this Death in the World to come even for their sin as the Meritorious Cause thereof and then they shall acknowledg that every sin of theirs hath brought this Death upon them 3. That the Final Cause of it shall be the Glory of Gods Justice for he shall punish them with everlasting Death that he may manifest the Glory of his Justice upon them and that all men may see his Righteousness This latter Proposition may inform us as before 1. That it had been good for Reprobates if they Vse had never been born for if they had never been born they could never have suffered everlasting Death But now seeing they have been are or shall be al born this death shall seize upon them 2. That it will be worse with such in the World to come then it can be with them in this world for here they can suffer no other then a temporal death but hereafter they shall suffer eternal death not without cause but for their sins 3. That all men living in the body should take some speedy course for their own safety that they be preserved from eternal death for I know that none of us are willing to suffer this death with Reprobates in the World to come and the Word of God prescribes a way for the avoyding of it And therefore all should take this way or this course for their own safety and preservation Object But what course must we take for to preserve our selves from this eternal death Sol. First We must earnestly pray to have our sins pardoned as our Saviour hath taught us in his Prayer and this pardon of sin will preserve us from eternal death as may appear by that speech of Nathan to David God hath put away thy sin thou shalt not dye 2 Sam. 12. as if he had said Though thou mayst and must dye a temporal death yet thou shalt not dye an eternal death because God hath pardoned thy sin Secondly Because this pardon of sin cannot be obtained without a lively faith in Christ we must in the next place labour and pray for this faith and such a faith as this will preserve us from eternal death as may appear by that saying of Christ to Martha Whosoever liveth and beleeveth in me he shall not dye Joh. 11. 26. that is though he dye a temporal death yet he shall not an eternal death because he beleeveth in me Thirdly Because our faith cannot be good without repentance we must also labour for a
inward peace and assurance of conscience which if we can obtain before our death we shall be safe from the of evil in the next world 3. We must still pray for the spirit of Adoption which if we can obtain before our death we shall be safe from the fear of evil in the next world and shall be able to say with the Apostle We have not received the spirit of bondage to fear again but we have received the spirit of Adoption whereby we cry Abba Father Rom. 8. 4. We must still pray for the spirit of Love that it may increase and abound more and more in us which if we can obtain before our death then we shall be perfect in love hereafter in the next world and this perfect love will cast out all slavish fear of evil and make us dwell securely for ever Finally By all that hath been said touching the different condition of Gods Elect and Reprobates in the world to come we may plainly perceive the error of such as plead for Vniversal Redemption and say That Christ by his Death hath purchased Eternal Redemption for all and every one of Mankinde none of them excepted Whâ—ch bold assertion must needs be erroneous because it crosseth all such Scripture passages as do by way of Antithesis describe a different condition of Mankinde in the world to come And if there shall be such and so many differences betwixt men and men in the world to come as have been before discovered how can all and every one of them agree or be equal in the grace of Redemption Or if all men agree and be equal in the grace of Redemption how can there be such differences betwixt them in the world to come Doubtless there shall be no oppositive differences betwixt the redeemed of the Lord in the next world But all such differences shal be betwixt the redeemed and the not redeemed Wherefore I may safely say That the grace of Eternal Redemption is the priviledg of Gods Elect and was purchased onely for them not for all and every one of Mankinde And our Saviour plainly intimated so much when he said I lay down my life for the sheep Joh. 10. 15. And lest any should think that by sheep in this place we are to understand all and every one of Mankinde he doth elsewhere distinguish between sheep and goats Matth. 25. that we may understand by sheep the whole company of Gods Elect and by goats the whole company of Reprobates And though the Scripture saith in some places That Christ dyed for all and tasted Death for all 2 Cor. 5. 15. Heb. 2. 9. yet we must know that in these and such like places the word All is not taken absolutely for all without exception but restrictively for all the Elect or for some of all Nations and all conditions And in this sence the word All doth but signifie many in the Doctrine of Mans Redemption for which cause it is often expounded in Scripture by the word many as when it is said Christ gave his life a ransom for many Mat. 20. 28. He shed his blood for many Matth. 26. 28. He was once offered to bear the sins of many Hebr. 9. 28. Away then with the Doctrine of Vniversal Redemption It hath been too long preached by some and by such as know not how to content themselves and the people longer then they are harping upon this string But methinks the different condition of Mankinde of Elect and Reprobates in the world to come should make them ashamed to own this Doctrine any longer because it is not possible for them to reconcile this Doctrine of Vniversal Redemption with the Doctrine of the World to come For the former Doctrine communicates the benefit of Christs Death unto all and every one of Mankinde but the latter denies it unto many yea unto all the Reprobate sort of Mankinde And so for the present I conclude this point The Lord give you understanding in all things needful for you to know Imprimatur Januar. 19. 1650. Joseph Caryl FINIS
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 SECT III. Shewing That the World to come considered as a Continent shall have no Being before this present evil World shall be dissolved but shall begin immediately thereupon FOr evidencing whereof these four Positions are to be proved viz. 1. This present World is evil 2. This present World shall be dissolved 3. The World to come shall have no Being before this present World be dissolved 4. That it shall begin immediately thereupon That this present World is evil is plainly acknowledged 1 Position Gal. 1. 4. Christ gave himself for our sins that he might deliver us from this present evil World where this present world is called an evil world not in respect of the original first condition of it for that was very good And God saw every thing that he had made and behold it was very good Gen. 1. 31. Nor in respect of the substance of any creature contained in it for every creature of God is good viz. for the substance of it 1 Tim. 4. 4. But it is called an evil world in respect of two accidents belonging to it viz. the evil of sin and the evil of pain or punishment The first thing that proves this present world to be evil is sin whereof there is much to be found and many are the corruptions and pollutions that are in this world through lust 2 Pet. 1. 4. 2 Pet. 2. 20. 1 Joh. 2. 16. For the reprobate Angels who sinned in the beginning do sin still and can do nothing else but sin and all men and women now living in this world are sinful by nature and sinful by practise and do sin dayly in thought word or deed by omission or commission some unto death and some not unto death 1 Joh. 5. 16. And if I should here reckon up in order all the particular sins mentioned or spoken against in the Word of God it would be no hard matter to nominate or find a subject person if not many subject persons for every sin Yea there is no man so just upon earth that doth good and sineth not Eccles 7. 20. Who can say I have made my heart clean I am pure from my sin Prov. 20. 9. If we should say our sins are but few the Prophet will tell us they are more then can be numbered by us for who can understand his errors Psal 19. 12. Or if we should justifie our selves and say We have no sin we should but act the part of Deceivers Lyars Hypocrites and Apostates for if any man say â—e hath no sin he deceiveth himself and there is no â—ruth in him he maketh God a lyar and his Word â—s not in him 1 John 1. 8 10. Now sin is evil Psal â—4 14. and the greatest of evils because it hath no â—eal good in it but is most opposite unto the greatest good and is the cause of all other evils And if sin be evil then the world that hath so much sin in it must needs be evil too because of sin and as it was never evil before sin came into it so it was never good since in this respect And how can it be good â—n this respect seeing sin is a transgression of the Law a work of the Devil the World and the Flesh seeing it is hateful to God and hurtful to men a dishonor to God and a reproach to men a grief to God and to all good men and the only Make-bate betwixt God and man Yea as long as we shall find any sin in the world whether it be original or actual against Law or Gospel against God our neighbor or our selves we may safely say It is an evil world by reason of sin Thus it was an evil world by reason of sin in Noahs time because then the wickedness of man was great upon the earth and every imagination of the thoughts of his heart was only evil continually the earth also was corrupt before God and the earth was filled with violence Gen. 6. 5 11. It was an evil world when there was no King in Israel because then every man did that which was right in his own eyes Judg. 17. 6. It was an evil world by reason of sin in Zedekiahs time because then the King himself did that which was evil in the sight of his God and all the chief of the Priests the Prophets transgressed very much after all the abominations of the Heathen â—â—d polluted the house of the Lord which he had hallowed in Jerusalem and they mocked the Messenger of God and despised his words and misused his Prophets until the wrath of the Lord arose against his people till there was no remedy 2 Chro. 36. 12 14 16. It was an evil world by reason of sin in the Prophet Hosea's time because then there was no truth noâ— Hos 4. 1 2. mercy c. It was an evil world by reason of sin in our Saviours time because then many loved darkness rather then light because their deeds were evil c. John 3. 19 20. And thus it is an evil world by reason of sin even at this day for we know that many Countries at this day are meerly Paganish and Atheistical with God and without Christ and many others have taken up a false Religion as Judaism Mahomatism Antichristianism and Sectarismâ— yea the most reformed Countries and Churches at this day are blemished with many deformities and this English Nation which was wont to be renowned for the form and power of godliness is now become a very sink of errors and abominable practises so that a stranger or forraigner may now nod the head at England and say There are many deceivers in England who have deceived many There are in it many false Prophets that walk about Mat. 24. 11 Mat. 7. 15. in sheeps clothing but inwardly are ravening wolves There are many false teachers that privily 2 Pet. 2. 1. bring in damnable heresies even denying the Lord that bought them There are many that creep into 2 Tim. 3. 6 7. houses and lead captive filly women laden with iniquity led away with divers lusts ever learning and never come unto the knowledg of the truth There are many that will not endure sound doctrine 2 Tim. 4. 3 4. but after their own lusts do heap to themselves teachers having itching
ears and turning their â—ars from the truth are turned unto fables There 2 Pet. 2. 2. â—re many that follow the pernicious ways of Seducers by reason of whom the way of truth is evil spoken of And there are many that are lovers of 2 Tim. 3. 2 3 4 5. their own selves covetous boasters proud blasphemers disobedient to parents unthankeful unholy without natural affection truce-breachers false accusers incontinent fierce despisers of those that are good traytors heady high-minded lovers of pleasures more then lovers of God having a form of godliness but denying the power thereof And as it is an evil world at this day by reason of sin so we may well expect that it shall grow worse and worse towards its end and dissolution because our Saviour hath said That towards the end iniquity shall abound and the love of many shall wax cold Mat. 24. 12. wherefore we may well acknowledg this present world to be evil in respect of sin The second thing which proves this present world to be evil is pain or punishment whereof also there is much to be found and as long as a man lives in this world his flesh upon him shall have pain and his soul within him shall mourn Job 14. 22. Sin and punishment are as the cause and the effect as the mother and the daughter the one leads the way the other drags after the one makes men merry for the present the other makes them mourn afterward and as all men living have sinned so they do all suffer for their sin more or less in one kind or other only with this difference those pains which are suffered by Gods Elect in this world are truly said to be castigatory and such as do prepare them for eternal Salvation but those which are suffered by the rest are truly said to be vindicatory and such as do prepare them for eternal wrath And the pains of this life are either inward such as are inflicted upon the Soul or inward man or else outward such as are inflicted upon the body or outward estate of man But if any desire to have a particular accompt of the pains of this life he must hear and observe the several plaints and cries of all particular persons and so you shall have one to cry out Oh my head another Oh my eye another Oh my tooth another Oh my heart another Oh my back another Oh my bones another Oh my bowels another Oh my thigh another Oh my foot You shall have one to complain of the Fever another of the Plurisie another of the Dropsie another of the Palsie another of the Stone another of the Strangury another of the Gout You shall hear one bewail his corporal blindness another his deafness another his lameness another his poverty another his oppression another his losses another his imprisonment another his banishment And perchance you shall have another say The graves are ready for me and the pains of death or the pains of Hell are upon me Thus lust when it hath conceived bringeth forth sin and sin when it is finished bringeth forth death Jam. 1. 15. Yea not only man himself doth thus suffer for his sin in this world but also other creatures do suffer pain for mans sake and the whole Creation is in pain and groans to be delivered from that bondage of corruption which the sin of man hath brought upon it Rom. 8. Now all pain or punishment is evil in its own nature Mat. 6. 13. That which helps to make the days of our pilgrimage to be few and evil Gen. 47. 9. And all the days of the afflicted are evil Prov. 15. 15. And consequently this present world that hath so much pain or punishment in it must needs be evil in this respect And if here it should be asked Whether the latter days of this world shall not be better then the former and more free from pain and punishment My Answer should be I think they shall not because our Savior hath foretold us of many painful evils that shall happen towards the end of this world as of Wars and rumours of Mat. 24. 6 7 10 30. Wars of Famines Pestilences and Earthquakes in divers places of the rising of Nation against Nation and Kingdom against Kingdom of the rising of parents against their children and children against their parents of hating and betraying one another and sheweth That at the very time of his second appearing all the Tribes of the Earth shall mourn and doubtless they shall then mourn not only by reason of sin but also by reason of pain and punishment that shall be then upon them Wherefore I infer from what hath been said That this present world is evil and is likely to beget worse both in respect of sin and also in respect of pain or punishment Yet I find in some Books printed of late years Vse that some men have dreamed of a great change in this world before the end not for the worse but for the better they say That this old world in its latter age and towards its end shall grow better and be more free from sin and pain then ever it was for say they Upon the fall of Antichrist there shall be a National Conversion of the Jews and thereupon shall follow a great Conversion of the Gentiles and such a golden age for holiness and happiness as never hath been Yea some of them have said That there shall be a Reformation-change all the world over at least in Discipline before its end But I would tell such Dreamers Surely a deep sleep is fallen upon you you sleep in the day of spiritual light and not in the night of spiritual darkness as others do you are more swayed by the letter then by the proper sence and scope of those Scriptures which you bring for the proof of that phantastical New-World of which you speak you balk the New-Testament and hide your selves under the dark Prophecies of the Old whereas you should consider that Christ and his Apostles have so clearly interpreted the Prophets as touching the latter times and have so fully stated the evil and perillous condition of them that we need not appeal from them to the Prophets in this Argument And whereas in your printed pages you quote divers passages out of the 11 Chapter to the Romans as if they were pat and sure for your opinion I would tell you also That you much mistake the proper occasion and scope of that Chapter for you should know that the Apostle in the said Chapter doth speak of the Jews of his present time and not of a latter off-spring of them as may appear vers 5. and that the Jews of his then present time were some of them of Gods Election and others not vers 7. and that those of the Election were some of them converted and others were not vers 14. but as for such as were unconverted among them he was willing to convert and save them and had
come which shall be created instead of this that is into the new Heavens and the new Earth And so first he shall come into the new Heavens there to be made visible to the Inhabitants of this Earth that some of them viz. his friends may be caught up together in the Clouds to meet him in the ayr of the new Heaven 1 Thes 4. 17. and that others viz. his enemies may be afflicted and astonished to behold him Rev. 1. 7. And from thence he shall descend unto the new Earth there to reside and dwell for ever and all his Saints with him as it is written We look for new Heavens and a new Earth wherein shall dwell Righteousness viz. the Lord our Righteousness with all his righteous Ones and nothing else but Righteousness 2 Pet. 3. 13. And as it is written again Behold the Tabernacle of God is with men and he will dwell with them Rev. 21. 3. Yea this dwelling of Christ and his Saints upon the new Earth was lively represented unto us at the time of his Transfiguration upon the Mount for then and there Christ himself with Moses and Elias appeared Mat. 17. in a humane shape and Peter said Master it is good for us to be here that is to reside or dwell here let us build three Tabernacles one for thee one for Moses and one for Elias By which Transfiguration we are plainly taught what shall be hereafter But here perhaps some will be ready to object and Object say It will be a dishonour to Christ and his Saints if they shall leave the third Heaven for to reside and dwell in the World to come or upon the new Earth This will be no dishonour at all unto them because Christ and his Saints shall be in some respects Answ more glorious in the World to come and upon the new Earth then now they are in the third Heaven as we may well conceive for these Reasons 1. Because the World to come will be more suitable and proportionable unto humane bodies and natures then the third Heaven now is 2. Because in the World to come Christ shall raign in his own personal Kingdom with all his Saints with him whereas now in the third Heaven he raigns as Mediator only in his Fathers personal Kingdom and with only some of his Saints with him 3. Because in the World to come all Christs Enemies shall be manifestly subdued unto him whereas now while he remains in the third Heaven we cannot see all things put under him Heb. 2 8. 4. Because in the World to come the Saints shall raign with Christ both in soul and body and that for ever whereas now in the third Heaven they raign with him onely in respect of Souls and that but for a time These things considered I am so far from thinking that it will be a dishonour to Christ and his Saints when they shall leave the third Heaven for to reside upon the new Earth that I rather think it will be an encrease or augmentation of honour and glory unto them Seventhly It informeth us touching the manner 7 Informat of his second Coming in the Flesh and sheweth that he shall come again in like manner as he went into Heaven This same Jesus which is taken up from you into Heaven shall so come in like manner as ye have seen him go into Heaven Acts 1. 11. that is to say 1. As he ascended in a visible manner in the sight of many so he shall come again in a visible manner for they shall see the Son of man come in the Clouds Mat. 24. 30. And every eye shall see him and they also which pierced him Revel 1. 7. 2. As he ascended in a bodily manner and in his humane nature so he shall come again in a bodily manner and in his humane nature Mat. 24. 30. 3. As he ascended in a triumphant manner triumphing over Death Hell and the Grave so he shall come again in a triumphant manner triumphing over all his Enemies 4. As he ascended gloriously so he shall come again in the glory of his Father with power and great glory 5. As he ascended in a kingly manner with some good Angels attending on him so he shall come again in like manner with all his holy and mighty Angels attending on him 2 Thes 1. 7. Mat. 25. 31. 6. As his Ascention gave his Enemies great cause to lament and bewail their condition so his Coming again shall give them great cause so to do for then the Tribes of the Earth shall mourn Mat. 24. 30. And all the kindreds of the Earth shall wail because of him Rev. 1. 7. 7. As his Ascention into Heaven gave his friends great cause to rejoyce because he went thither to prepare a place for them so his Coming again from thence shall give them great cause to rejoyce too because unto them that look for him he shall appear the second time without sin unto Salvation Heb. 9. 28. Eightly It informeth us touching the ends of 8 Informat his second Coming in the Flesh which ends may be thus expâ—essed 1. He shall come again from Heaven for to judg and raign in the World to come for it is said He shall judg the quick and the dead at his appearing and in his Kingdom 2 Tim. 4. 1. From whence I gather That Christ shall have a Kingdom in the World to come wherein he shall judg and raign So much also may be gathered from 1 Chron. 16. 31 33. And if so then he shall come again from Heaven for to judg and raign in the World to come Luk. 1. 33. Jude 15. 2 He shall come again from Heaven for to render unto every one according to his works as it is written Behold I come quickly and my reward is with me to give to every man according as his work shall be Rev. 22. 12. From whence I gather That as Christ in the World to come shall render unto the good according to the good works which shall be found upon them not remembering their evil works and unto the wicked according to the evil works which shall be found upon them not regarding their seeming good works So he shall come again from Heaven for this end 3. He shall come again in flaming fire for to take vengeance on them which know not God and obey not the Gospel of our Lord Jesus Christ 2 Thes 1. 8. viz. in case they shall not repent of these sins before their death 4. He shall come again from Heaven for to convince all that are ungodly of all their ungodly deeds which they have ungodly committed and all their hard speeches which ungodly sinners have spoken against him Jude 15. 5. He shall come again from Heaven for to be glorified in his Saints and to be admired in all them that beleeve 2 Thes 1. 10. viz. in the World to come All these Informations put together and all that Vse hath been here said touching the
When pride cometh then cometh shame Prov. 11. 2. but reprobates will still live in this sin without repentance in this world Ergo. 8. They that will still refuse wholesome instruction in this world shall be rewarded with shame in the world to come as it is said Shame shall be to him that refuseth instruction Prov. 13. 18. but reprobates will still refuse wholsome instruction in this world Ergo. 9. They that shall rise againe to shame at the generall Resurrection shall be rewarded with shame in the world to come But reprobates shall rise again to shame at the generall Resurrection Dan. 12. 2. Ergo. Thirdly Touching the degrees of this their shame I conceive that they shall be proportioned according to their degrees of sinning in this world as their sins shall be more or lesse so shall their shame be the greater sinners amongst them shall have the greater shame and the lesser sinners amongst them the lesser shame in the world to come And so I conceive because as every one of them shall bear his own iniquity so every one of them shall ber his own shame Ezek 16. 54. yet every one of them shall be filled with shame Hab. 2. 6. Fourtthly Touching the causes of this their shame I say 1. That the meritorious cause of it is and shall be onely their sin for one sin deserves shame and every sin of it's own nature deserves the shame of this world and of that which is to come And though it be true that such sinners as have or shall have their sins pardoned shall never be put to shame in the world to come yet Reprobates who shall never have their sins pardoned because they will never repent in season shall be sure in the world to come to beare the whose shame which their sins have deserved or shall deserve 2. That the efficient cause of it shall be the whole Trinity God Father Son and Holy Ghost for the same God that is now displeased and offended with their sins is he that shall bring them to shame and put them to shame and fill their faces with shame in the world to come as appears by the prayer of the Prophet Psal 83. 16 17. 3. That the finall cause of it shall be the glory of Gods justice he shall reward them with shame that he may glorifie his Justice upon them Fifthly Touching the continuance of it I say that this shame of theirs shall continue for ever in the world to come for which cause it is said that their everlasting confusion shall never be forgotten Jer. 20. 11. and their perpetuall shame shalâ— never be forgotten Jer. 23. 40. Which latter Proposition doth not only confirm wâ—at hath been formerly said viz. that iâ— had been good for Reprobates if they had never been born and that it shall be worse with them in the World to come then it can be with them in this World but also it should admonish all mankind now living amongst us to take some effectuall course for their own safety that they may be preserved from this everlasting shame we are not willing to have our share with Reprobates in it therefore we should take some effectuall course for our preservation from it What course must we take for our preservation Quest 1. We must sue out a pardon for our sins in Answ the name of Christ while we live and if we can obtaine this pardon we shall be preserved if not from temporall yet from everlasting shame 2. We must constantly believe in the Lord Jesus Christ and this faith will preserve us if not from temporall yet from everlasting shame in the world to come as it is written Behold I lay in Sion a chief corner stone elect and precious and he that believeth on him shall not be ashamed Rom. 9. 33. shall not be confounded 1 Pet. 2. 6. viz. in the world to come 3. We must hope in the Lord for good things promised and this hope if it be a lively hope maketh not ashamed Rom. 5. 5. but will preserve us if not from temporall yet from eternall shame in the world to come 4. We must patiently wait upon God for the accomplishment of his promises and then we shall not be ashamed in the world to come as it is said they shall not be ashamed that wait for me Esa 49. 23. 5. We must be willing to observe and keep all the knowne precepts of God so far as they shall concern us and then we shall be preserved from this eternall shame as David saith Then shal I not be ashamed when I have respect unto all thy Commandements Psal 119. 6. 6. We must be soundly affected to Gods Word and then we shall be safe from eternall shame according to the prayer of David Let my heart be sound in thy statutes that I be not ashamed Psal 119. 80. 7. We must walk uprightly and sincerely before the Lord because the Lord knoweth the days of the upright and they shall not be ashamed in the evill time Psal 37. 18 19. 8. We must persevere in grace received which is to abide in Christ unto the end and then we shall be safe from eternall shame according to that of S. John Little children abidein him that when he shall appear we may have confidence and not be ashamed before him at his coming 1 Joh. 2. 28. SECT XIIII Touching the honour of Gods Elect and the contempt of Reprobates in the world to come HEre followeth a fourth speciall difference which shall be betwixt the parties before-named which difference may be thus expressed in two Propositions Gods Elect shall be honoured in the world to come Reprobates shall be contemned in the world to come The former Proposition is That Gods Elect Proposition shall be honoured in the world to come touching which honour of theirs we are to consider two things viz. The nature of it The certainty of it Frst Touching the nature of it I conceive that they shal be honoured with an high esteem in the world to come and that on Gods part on Christs part amongst the Angels amongst themselves and amongst the reprobate sort of mankind 1. They shall be 〈◊〉 esteemed of in the world to come on Goâ— for part for he shall still esteem them as his Covenant-people according to his promise I will be your God and ye shall be my people Rev. 21. 3. which promise is often repeated he shall still esteem them as his children according to his promise I will be a father to you and ye shall be sons and daughters unto me saith the Lord Almighty 2 Cor. 6. 18. He shall still esteem them as his faithfull servants according to that saying Well done good and faithfull servant Mat. 25. 23. He shall still esteem them as his triumphant Church as the new Jerusalem Rev. 21. 2. Yea he shal so highly esteem of them in the world to come that he shal put a new name upon them Esa 62. 2. another name from
shall 2 Proposit have a poor estate in the World to come which may be thus confirmed 1. They that have no riches purchased for them to be enjoyed in the World to come shall have a poor estate in that world but Reprobates have no riches purchased for them to be enjoyed in the world to come Ergo They shall have a poor estate in that world 2. They that shall have no inheritance with the Saints in the world to come shall have a poor estate in the world now Reprobates shall have no inheritance with the Saints in the world to come as appeareth 1 Cor. 6. 9. Gal. 5. 21. Ephes 5 5. which threats shall be executed only on Reprobates who shall finally be found to be such unrighteous and wicked livers Ergo. 3. They that shall inherit nothing in the World to come but the reward of their folly shall have a poor estate in that world But Reprobates shall inherit nothing in the World to come but the reward of their folly as appeareth Prov. 14. 18. Ergo. 4. They that shall have no portion of wealth but in this world shall have but a poor estate in the World to come Now Reprobates shall have a portion of wealth but in this world as I gather from that of the Prophet where he prayeth to be delivered from the men of the world which have their portion in this life whose belly God filleth with his hid treasure Psal 17. 14. Ergo. 5. They that shall have their wealth perish with them shall have but a poor estate in the World to come Now Reprobates shall have their wealth perish with them as it was said to Simon Magus Thy money perish with thee Acts 8. 20. Ergo. 6. They that shall have their part and portion hereafter in the lake which burneth with fire and brimstone shall have a poor estate in the World to come But Reprobates shall have their part and portion hereafter in the lake which burneth with fire and brimstone Rev. 21. 8. Ergo. 7. They that shall be filled with want in the World to come shall have a poor estate in that world But Reprobates shall be filled with want in the world to come Prov. 13. 25. Ergo. 8. They whose portion in the world to come shall be to drink still of the cup of Gods wrath shall have a poor estate in that world But it shall be the portion of Reprobates in the world to come to drink still of the cup of Gods wrath Psal 11. 6. Erg. And this latter Proposition thus confirmed may be Vse useful too As First It may inform us That none should envy the prosperity of wicked men in this world so as to grudg and be grieved at it And that for these Reasons 1. It is no new thing to hear of worldly wealth and riches conferred on the wicked sort in this world For scoffing Ishmael prophane Esau churlish Nabal had a large portion of worldly wealth conferred on them and our Saviour speaks of a foolish man who had such an increase of worldly wealth that he knew not what to do with it Luk. 12. 17. and cursed Dives was so rich in worldly substance that he was clothed in purple and fine linnen and fared sumptuously every day Luk. 16. 19. Yea it is ordinary at this day to find the wicked sort amongst the richer sort of this world And if this be no new thing we have the less cause to grudg and murmur at it 2. It is by the hand of divine Providence that the wicked sort are made rich in this world For the Lord maketh poor and maketh rich he bringeth low and lifteth up 1 Sam. 2. 7. He it is that filleth their bellies with his hid treasure Psal 17. 14. Now the Lord is a free Dispensator and may do with his own as pleaseth him And why should our eye be evil because his is good 3. The worldly wealth of the wicked is sometimes at least a Judgment of God upon them according to that of Solomon There is a sore evil which I have seen under the Sun namely riches kept for the owners thereof to their hurt Eccl. 5. 13. And why should we envy the Judgment of God upon them 4. The worldly wealth of the wicked is sometimes at least cursed unto them For God doth curse them in their basket and in their store in the fruit of their land in the increase of their kine and the flocks of their sheep Deut. 28. 17 18. And why should we envy the Curse of God upon them 5. The worldly wealth of the wicked may be of short continuance and be soon taken from them according to that of the Prophet I have seen the wicked in great power and spreading himself like a green bay-tree Yet he passed away and lo he was not yea I sought him but he could not be found Psal 37. 35 36. Though they have swallowed down riches yet they shall vomit them up again God shall cast them out of their belly Job 20. 15. Or their riches may perish by evil travel Eccles 5. 14. And why should we envy their short prosperity 6. The worldly wealth of the wicked may fall by inheritance unto the godly and to such as shall make a good use thereof according to that of Solomon The wealth of the sinner is laid up for the just Prov. 13. 22. And he that by usury and unjust gain increaseth his substance he shall gather it for him that will pitty the poor Prov. 28. 8. And if so we have the less cause to grudg at their wealth 7. It is possible that some yea many wicked rich persons may be brought to repentance before their death and so may honour the Lord with their substance as well as others And if so then we shall have more cause to rejoyce then to grieve for that they are or have been so rich in this world 8. But suppose the worst that many or any wicked rich persons shal never be brought to repentance but shall dye out of Gods favour and so be found Reprobates in the world to come what then Surely then wo shall be unto them according to that of our Saviour Wo unto you that are rich for you have received your consolation Luk. 6. 24. Then they shall wish that they had never been rich in this world then they shall be brought into a very poor estate and condition yea then they shall not only be countable to God for their riches according to that in the Parable Give account of thy stewardship but also shall be punished for the abuse of them according to that of S. James Go too now ye rich men weep and howl for your miseries that shall come upon you Your riches are corrupted and your garments moth-eaten Your gold and silver is cankered and the rust of them shall be a witness against you and shall eat your flesh as it were fire ye have heaped treasure together for the last days Jam. 5. 1 2
Dominion Psal 7. With everlasting Riches 1 Pet. 1. 8. With everlasting Peace Isai 26. 9. With everlasting Light 10. With everlasting Joy 11. VVith everlasting Security But my purpose is to speak of these particulars more fully in the following Sections It may suffice in this place to mention them onely because all that I intended in this Section touching this blessed condition of Gods Elect was to speak of it in a general way which I have done accordingly in this Proposition If so be that Gods Elect shall be blessed in the Vse world to come then we may here inform our selves That it is in vain and will be in vain for any in this world to curse them First Because God hath not doth not will not curse them And how shall we curse whom the Lord hath not cursed Num. 23. 8. Secondly Because God will bless them though men curse them never so much as the Prophet saith Let them curse but bless thou Lord Psal 109. 28. And God shall bless us Psal 67. 7. Thirdly Because God will curse them that curse his people Gen. 12. 2 3. Fourthly Because the curse causless shall not come Prov. 26. 2. Fifthly Because we cannot curse them so secretly as that the Lord shall not know it For which cause Solomon saith Curse not the King no not in thy thought and curse not the rich in thy bed-chamber for a bird of the ayr shall carry the voyce and that which hath wings shall tell the matter Eccles 10. 20. For these causes it is in vain for any to curse Gods Elect in this life VVherefore my brethren let us not curse one another as the manner of some is let not Parents curse their Children nor Children their Parents Masters their Servants nor Servants their Masters Husbands their VVives nor VVives their Husbands the Rich the Poor nor the Poor the Rich c. foâ— in so doing we may curse Gods Elect unawares and it will be in vain to curse them Nay those curses which we shoot as arrows against them may recoyl upon our selves as Balak and Balaam desired to curse the Israelites but this became a curse to themselves at last So Shimei cursed David the Lords anointed but this became a curse upon himself at the last Object Though it be not lawful to curse Gods Elect yet I hope it may be lawful to curse wicked Reprobates Sol. If we certainly knew Reprobates from others in this life we might lawfully curse them as God doth and will curse them But this knowledg is too high for us we cannot without extraordinary revelation know in particular who are Reprobates in this life therefore we ought not to curse any as such Object Noah cursed his son Cam Genes 9. 25. and Elisha cursed the two and fourty children that mocked him 2 King 2. 24. and why may not we do the like Sol. These examples of Noah and Elisha are extraordinary and are not recorded for our imitation But concerning them I thus judg and conceive That either Noah knew by extraordinary revelation his son Cam to be a Reprobate and thereupon cursed him or else that he sinned in this act And so that Elisha either knew by extraordinary Revelation those two and fourty children to be Reprobates and thereupon cursed them or else that he sinned in this act Now in these days we have no such extraordinary Revelations but must walk by that ordinary rule which our Saviour hath given us viz. Bless them that curse you Bless I say and curse not Mat. 5. 44. Again If eternal blessedness in the world to come shall be the reward and portion of Gods Elect then we should learn from hence too That Christians must live in this world as becometh Gods Elect that so they may receive the portion of such in the world to come Now it becometh Gods Elect in this life to know God to fear him to love him to beleeve in him to hope in him to be zealous for him and willing to keep his Commandments It becometh them to live soberly righteously and godly in this present world yea it becometh them to live virtuously in every kinde as Saint Paul adviseth us Put on as the Elect of God holy and beloved bowels of mercies kindness humbleness of minde meekness long-suffering Forbearing one another and forgiving one another as Christ forgave you And above all these things put on charity which is the bond of perfectness Col. 3. 12 13. 14 c. And if we thus live here the life of Gods Elect we shalâ— undoubtedly receive the portion of Gods Elect in the world to come viz. eternal bliss and happiness Reprobates shal all be cursed in the World to come 2 Proposit As we we may well conceive for these Reasons 1. Because they shall not be known of God and of Christ in the world to come with the knowledg of approbation as may appear by our Saviours speech to the foolish Virgins Verily I say unto you I know you not Mat. 25. 12. and to the Hypocrites at the latter day I tell you I know not whence ye are depart from me ye workers of iniquity Luk. 13. 25 27. And they that shall not be known of God and of Christ with the knowledg of Approbation shall be cursed in the World to come 2. Because they shall not have their names found written in Heaven And such as shall not have their names found written in Heaven shall be cursed in the world to come 3. Because they shall be pronounced cursed at the general Judgment and Christ shall then say unto them Matth. 25. 41. And they that shall be pronounced cursed at the general Judgment shall be cursed in the world to come 4. Because Christ was not made a curse for them as he was for the Elect Gal. 3. 13. And seeing Christ did not suffer the cursed death of the cross for them they must suffer the curse for themselves and in their own persons both in this world and in the world to come Deut. 27 15 to 26. 28. 15 16 17 5. Because men are still under the curse of God until they repent effectually and beleeve in the Lord Jesus Christ Now we know that Reprobates shall never have grace to repent effectually and to beleeve effectually in the Lord Jesus Christ therefore they shall be cursed in the world to come 1. And if it be here demanded Of whom they shall be cursed in the World to come I answer They shall be cursed of the whole Trinity Father Son and Holy Ghost He that made them shall curse And as the curse of the Lord Father Son and Holy Ghost is now upon the house of the wicked Prov. 3. 33. So the curse of the Lord Father Son and Holy Ghost shall be upon the heads of wicked Reprobates in the world to come 2. If it be demanded again For what causes they shall be cursed in the World to come I answer They shall be cursed for all their
sins in this world of what nature sort or degree soever they have been or shall be Yea there is no sin of theirs whether original or actual of omission or commission in thought word or deed against the Law or the Gospel that shall be forgotten but all their sins shall come into remembrance before God and for these they shall be cursed in the world to come And we may say of a cursing Reprobate with the Prophet As he loved cursing so let it come unto him as he delighted not in blessing so let it be far from him As he clothed himself with cursing like as with a garment so let it come into his bowels like water and like oyl into his bones Let it be as the garment which covereth him and for a girdle wherewith he is girded continually Psal 109. 17 18 19. For thus it shall be with them in the world to come 3. If it be farther demanded In what manner they shall be cursed in the World to come I answer thus They shall be fully and perfectly cursed For though these vessels of wrath may not be of one size but some of them may contain more then others yet they shall be all filled up to the brim with Gods curses in the world to come They shall be also everlastingly cursed For their cursed condition in the world to come shall never have an end but after millions of years shall be expired in their apprehension they shall know it to be without end Yea they shall be exceeding cursed above all that can be spoken or conceived by men and Angels concerning this matter 4. Lastly If it be demanded Wherewith they shall be cursed in the World to come I answer thus They shall be cursed in the world to come 1. With everlasting Destruction 2. With everlasting Death 3. With everlasting Shame 4. With everlasting Contempt 5. With everlasting Bondage 6. With everlasting Slavery 7. With everlasting Poverty 8. With everlasting Tribulation 9. With everlasting Darkness 10. With everlasting Sorrow 11. VVith everlasting Fear But my meaning is to speak of these things more fully in the following Sections And it may suffice to mention them in this place because all that I intended in this touching this cursed condition of Reprobates was to speak of it in a general way which I have done accordingly in this second Proposition And this cursed condition of theirs may inform Vse us First That it had been good for Reprobates if they had never been born as our Saviour said of Judas for if they had never been born they had never been subject to the curse of God But now seeing they have been are or shall be all born it will follow from hence That they shall be cursed for ever Secondly That it will be worse with Reprobates in the world to come then in this For 1. In this they are seldom sensible of the curse of God but do often think themselves to be the blessed of the Lord but in that they shall still be sensible of the curse of God 2. In this they meet with divers things that take off from them the meditation and thought of Gods curse as riches pleasures profits honors and merry companions c. But in that world they shall not meet with any thing that shall take off from them the meditation and thought of Gods curse 3. In this there is still hope that they may be converted and so escape the eternal curse of God But in that world there shall be no hope of their conversion Ergo. Thirdly If we will not be cursed with Reprobates in the world to come we must take heed of final impenitency and unbelief the most proper sins of Reprobates and see that we be soundly converted and then not till then we shall be safe from the eternal curse of God SECT XI Touching the Salvation of Gods Elect and the Destruction of Reprobates in the World to come HAving spoken of a general difference which shall be betwixt Gods Elect and Reprobates in the world to come I am next to speak of some special differences which shall be betwixt them And the first special difference which shall be betwixt them may be expressed in these two Propositions viz. Gods Elect shall be saved in the World to come Reprobates shall be destroyed in the World to come Gods Elect shall be saved in the World to come 1 Proposit And touching this Salvation of theirs we are to understand The Nature of it The Certainty of it The Causes of it The Extent of it The Continuance of it First As touching the Nature of it I affirm That they shall be saved from all the Evils of the World to come that shall be found therein And this Salvation of theirs shall be all one with Deliverance with Redemption with Preservation or safe-keeping It shall be all one with Deliverance for so far as any in this world are delivered from the evil of it they are saved from the evil of it Now Gods Elect shall be delivered from all the evils of the world to come according to the last Petition of the Lords Prayer But deliver us from evil Mat. 6. 13. And in this sence they shall be saved It shall be all one with Redemption for so far as any in this world are redeemed from the evil of it they are saved from it Now Gods Elect shall be fully and perfectly redeemed from the evils of the world to come according to that of our Saviour Your Redemption draweth nigh Luk. 21. 28. In this sence also they shall be saved It shall be all one with Preservation or safe-keeping for so far as any are preserved and safely kept in this world from the evil of it they are saved from it Now Gods Elect shall be fully and perfectly preserved and safely kept from the Evils of the world to come according to that promise The Lord shall preserve thee from all evil Yea it is even he that shall keep thy Soul Psal 121. 7. And in this sence too they shall be saved In short there is no evil that shall touch them or happen unto them in the world to come either from God from Chirst from the good Angels from evil Angels from themselves from Reprobates or from other creatures There is no evil that shall happen unto them in respect of their Souls bodies names or outward estates for as they shall gain much so they shall suffer no loss as they shall receive much good so they shall receive no evil from the hands of God in the world to come And so we may understand the nature of their Salvation Secondly As concerning the certainty of their Salvation I affirm That Gods Elect shall most certainly be saved in the World to come As we may well conceive for these Reasons 1. Because they were from everlasting appointed and chosen unto Salvation 1 Thess 5. 9. 2 Thess 2. 13. And they that were from everlasting appointed unto it shall be