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
from the Father to the Son of man and from the Son of man to the Father or from the personal Kingdom of the Father to the personal Kingdom of the Son and from the personal humane Kingdom of the Son unto the personal Kingdom of the Father And so much I learn from those words of our Saviour himself Hereafter ye shall see Heaven open and the Angels of God viz. his good Angels ascending and descending upon the Son of man John 1. vers 51. 4. That as they are now blessed so shall they be for ever blessed in the World to come And by so much the more shall they be blessed in the World to come by how much their Ministry and Service shall be more visible to the Saints and better understood of them in the World to come then now it is Which condition of the good Angels may inform Vse us First That the Humane Nature in Christ shall in dignity far excel the good Angels in the World to come For we are sure that these Angels shall serve Christ and administer unto him but we are not sure that Christ shall serve them in the World to come And we know that Christ is now for the present above these Angels in his Humane Nature at his Fathers right hand and that he took not upon him the nature of Angels but the seed of Abraham and the nature of Mankinde and therefore he shall still be above the Angels in his Humane Nature And albeit during the time of his Humiliation he was made a little lower then the Angels that he might suffer in the flesh Yet now he is exalted above them and shall be crowned with glory and dignity above them in the World to come for ever Again This condition of the good Angels in the World to come may inform us That the adopted Children of God have great cause to be thankful for the perseverance of these Angels in the state of grace for that God hath kept them hitherto in their holy station that so they might be helpful to us by their Ministry both in this world and in the World to come And though our fleshly nature be not sensible of the Ministry of these Angels yet we should beleeve according to the Scriptures That God doth make their Ministry beneficial to his adopted ones in this life divers ways Sometimes for Instruction as he sent a good Angel to instruct the Shepherds concerning the birth of Christ Luk. 2. Another to instruct the women concerning his Resurrection Another to instruct his Disciples touching his Ascension Act. 1. 11. Sometimes for Direction as he sent a good Angel to direct Lot what course to take for his own and his families safety Sometimes for Protection as it is written The Angel of the Lord encampeth about them that fear him Sometimes for Deliverance as he sent a good Angel to deliver Peter out of prison Act. 12. Sometimes for Consolation as when the Devil had ended his temptation against Christ he sent good Angels to administer comfort unto him Mat. 4. Now if we consider what excellent Creatures these good Angels are and how glorious they shall be in the World to come we shall finde it a great mercy of God that he hath made them ministring spirits and hath sent them to minister for the good of those who are heirs of Salvation Hebr. 1. 14. And consequently that the adopted ones have great cause to be thankful for their Perseverance Concerning evil Angels I beleeve 1. That they shall be subject not onely unto Christ himself but also unto the Saints in the World to come And to assure us hereof it is said That the Saints shall judg the Angels that is the evil Angels 1 Cor. 6. 3. And that the God of peace shall bruise Satan under their feet shortly Rom. 16. 20. And so much God said unto Satan in the beginning shortly after his Fall I will put enmity between thee and the woman and between thy seed and her seed it shall bruise thy head and thou shalt bruise his heel Gen. 3. 15. 2. That they shall be everlastingly punished in the World to come and to assure us hereof it is said That everlasting fire is prepared for the Devil and his Angels Mat. 25. 41. 3. That this everlasting punishment of theirs shall be full of torment as they themselves well know and therefore they cryed unto Christ saying What have we to do with thee Jesus thou Son of God Art thou come hither to torment us before the time Mat. 8. 29. And again I beseech thee torment me not Luk. 8. 28. 4. That this everlasting punishment of theirs shall be full of darkness For if now they be punished with everlasting chains under Darkness Jude 6. much more shall this punishment be upon them in the World to come And if Reprobate men shall be cast into outer darkness for their sins Mat. 22. 13. how shall Reprobate Angels escape this punishment Which condition of evil Angels in the World to Vse come may inform us That the Kingdom of Satan shall one day have an end and then all his opposition against God Christ and the Saints shall cease and determine SECT X. Touching the blessed condition of Gods Elect and the cursed condition of Reprobates in the World to come more generally considered HAving spoken of the different condition of good and evil Angels in the World to come I am in the next place to speak of the different condition of mankinde viz. of the godly and the wicked of the Elect and Reprobates in the world to come And this different condition of theirs may be considered more generally and more specially The general difference that shall be betwixt them may be expressed in these two Propositions Gods Elect shall be blessed in the World to come Reprobates shall be cursed in the World to come Gods Elect shall all be blessed in the World to 1 Proposit come As we may well conceive for these Reasons 1. Because Gods Elect are all known of God with the knowledg of approbation as it is written The foundation of God standeth sure having this seal The Lord knoweth them that are his 2 Tim. 2. 19. And the Lord knoweth the way of the righteous Psal 1. 6. Now all that are thus known of God shall be blessed in the World to come But Gods Elect are all thus known of him therefore they shall all be blessed in the World to come 2. Because Gods Elect have their names all written in Heaven Luk. 10. 20. And they that have their names there written shall be blessed in the World to come why else should they be bid to rejoyce in this But this is true of all Gods Elect therefore they shall be blessed in the World to come 3. Because Gods Elect shall all be pronounced blessed at the general Judgment and our Saviour shall then say unto them Come ye blessed Children of my Father c. Matth. 25. 34. Now they that shall
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 undersâ—â—â—â—ing concerning it Fourthly The doctrine of the wâ—rld to come is very useful and comfortable yea I know no doctrine in the whole Bible more proâ—â—â—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 â—ather are heirâ— of the world to come Rom. 4. for which cause â—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 hatâ— been shewed then for my part I shall the less fear and the less regard any rash censures or aspersionâ— that shall be cast upon this poor endeavor of mine For I am perswaded in my Soul of the truth of sucâ— grounds as are here delivered I am convinced in mâ— 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 untâ— me 〈◊〉 if this discovery shall by his divine providence invite â—â— occasion but some one Divine of better parts then â—â— self to write a better Discoursâ— concerning the samâ— Subject how shall I rejoyce But to conclude this â—â—rst Section I profess that esteem the right knowledg of the World to come aâ— a choice piece of saving knâ—wledg and I esteeâ— them all happy that shall attain â—nto it Whereforâ— let us be bold in the fear of God to search and enquire farther what the Scripture meanâ— by the Worlâ— to come which for my part I intend if God shaâ— 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
as they speak of before the end come as I have before shewed Wherefore though I have here fit occasion given for to examine their Books and to discover their several Mistakes and Errors yet I am not willing in this Tract either to trouble â—he Reader any further with their conceits or to hinâ—er him from the meditation of profitable matters Again These six Grounds discovering the nature of the World to come should move and excite all â—eleeving Christians to look and hope for such a world to come as is here described with Christian hope after the example of S. Peter and the faithâ—ul with him who looked for new Heavens and a new Earth 2 Pet. 3. 13. So did the scattered Jews to whom he wrote his epistle they looked and hoped â—or the same Wherefore beloved seeing ye look for such things 2 Pet. 3. 14. And when Abraham looked for a City with foundations whose builder and maker is God Heb. 11. 10. doubtless he hoped â—or the world to come wherein this City shall be found So when the beleeving Romans had in them the hope of glory Rom. 5. 2. and Paul had in him the hope of the Resurrection Act. 23. 6. They had also in them a good hope of the world to come wherein such things are to be found If it be here asked why beleeving Christians should hope for the world to come I answer 1. The world to come is often promised in the Word of God and for this cause we should look and hope for it Nevertheless according to his promise we look for new Heavens and a new Earth 2 Pet. 3. 13. 2. VVe are commanded to look and hope for the world to come Look up for your Redemption draweth nigh Luk. 21. 28. Looking for that blessed hope Tit. 2. 13. And for this cause we should hope for it 3. This hope of the world to come is called the hope of the Gospel Col. 1. 23. because the Gospeâ— teacheth and perswadeth it And for this cause we should hope for it 4. This hope of the world to come is called the hope of our calling Eph. 1. 18. because it should accompany the Christian Calling And for this cause it should not be wanting in us 5. Unless Beleevers hope in Christ for the world to come they are of all men most miserable 1 Cor. 15. 19. And if it be asked after what manner beleeving Christians should hope for the world to come I answer thus 1. Our hope for the world to come should be a lively hope 1 Pet. 1. 3. such as should make us active and lively in the performance of Christian duties 2. It should be constant and stedfast such as should continue with us in the worst times unto the end of our days according to that of the Apostle Gird up the loyns of your minde be sober and hope unto the end for the grace that is to be brought unto you at the revelation of Jesus Christ 1 Pet. 1. 13. Prov. 14. 32. 3. It should be a patient hope such as should make us to wait patiently for the world to come and the good things thereof with the faithful at Jerusalem Luk. 2. 38. and with Joseph the Counsellor Luk. 23. 51. 4. It should be chearful such as should make us comfortable under the Cross of Christ with the beleeving Romans who rejoyced in hope of the glory of God to be revealed hereafter Rom. 5. 2. 5. It should be diligent such as should stir us up to be diligent in the exercise of all saving graces acâ—â—rding to that of the Apostle Seeing ye look for â—â—ch things be diligent that ye may be found of â—â— in peace without spot and blameless 2 Pet. 3. â— where he intimates That they who are diliâ—â—nt in the exercise of saving grace while they live this world shall be found of God and of Christ the world to come and accepted of him as perâ—â—ctly reconciled and as perfectly holy and conseâ—â—ently they shall be found of him in peace withâ—â—t spot and blameless Let us not then cast off this â—â—pe at any time SECT V. Touching the Second Coming of Christ in the Flesh HAving hitherto spoken of the World to come considering it chiefly as a Country or Contiâ—ent Method requires that I should now in the next â—â—ace speak of it in reference to the things which shal â—e contained in it And though I cannot name all â—he particular matters things and occurrences which â—hall be in the World to come yet the Scripâ—ure mentions many of them and such as I find â—entioned in Scripture I shall endeavor to discover â—â— God shall permit And amongst others I here name five principal things that shall be visible to men in the World to come viz. 1. The Second Coming of Christ in the Flesh 2. The last Resurrection 3. The last Iudgment 4. The Kingdom of Christ 5. The blessed Condition of all that arâ— Christs with the cursed Condition of alâ— that are none of his But in this Section I shall speak only of the first oâ— these viz. Of the Second Coming of Christ in the Flesh And here we must know that the Word of God doth inform us of divers things touching this matter As First It informeth us That the Second Coming 1 Informat of Christ in the Flesh is to be distinguished from all other Comings of his for wheresoever this Second Coming of his is mentioned as Acts 1. 11. Heb. 9. 26. and in other places it is distinguished from all other Comings of his And more particularly it is distinguished 1. From his Coming in the Spirit for after his Ascention he came to his Apostles in the Spirit or in a spiritual way in the extraordinary gifts of the Holy Ghost according to his promise before his Ascention I will not leave you comfortless but will come unto you Joh. 14. 18. And this his Coming in the Spirit was not his second Coming in the Flesh 2. It is to be distinguished from his first Coming in the Flesh For though his first Coming in the Flesh was a Coming from Heaven as his second Coming shall be as it is written No man hath ascended into Heaven but he that came down from Heaven even the Son of man which is in Heaven Joh. 3. 13. yet his first Coming in the Flesh was partly a coming into this polluted world at the time of his Birth as he saith To this end was I born and for this cause came I into the world that I should bear witness unto the truth Joh. 18. 37. And partly it was a coming from place to place in this polluted world as He came from Galilee to â—rdan to John to be baptized of him Mat. 3. 13. â—e came to his own and his own received him not â—â—h 1. 11. He left Judea and came to a City of â—â—maria which is called Sychar Joh. 4. 3 5. But â—s second Coming in the Flesh shall never be a comâ—â—g into this polluted world nor
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
together Gods Elect from the four winds of the Earth viz. unto Judgment Matth. 24. 31. They shall sever or separate the good from the bad before the sentence of Judgment shall be given Mat. 13. 49. And I grant that this Judgment shall be attested and approved of by all the Saints of God In which sence it is said That the Saints shall judg the world 1 Cor. 6. 2. And the Apostles shall sit upon Thrones judging the twelve Tribes of Israel Mat. 19. 28. Yet we must know that this Judgment shall be visibly administred onely by Christ as Mediator and as God and Man in one person and by no other person In which sence it is said The Father judgeth no man but hath committed all judgment unto the Son Joh. 5. 22. God will judg the world by the man whom he hath ordained that is by Christ Act. 17. 31. He will judg the secrets of men by Iesus Christ Rom. 2. 16. And Christ is ordained of God to be Iudg of quick and dead Act. 10. 42. 2 Tim. 4. vers 1. And this without doubt will be a great comfort to Gods Elect at the day of Judgment when they shall consider that they shall have none to pronounce Judgment upon them at that day but Christ their Saviour who dyed for their sins and rose again for their Justification As on the other side it will be a great terror to reprobate sinners when they shall consider that they shall have none pronounce Judgment upon them but Christ whom they have always contemned and despised if not in his person yet in his Ordinances and in his Members and whom they would not have to reign over them in this world by his Word and Spirit Fourthly I affirm That the last judgment shall 4 Inform. extend unto all reasonable Creatures both Angels and men It shall extend to the Angels both good and evil For Christ is the Lord of the good Angels and their office is to worship him as their Lord and therefore he shall judg them at the latter day not for any evil they have done because they have done none but according to the good they have done because they have been always ready to worship him to obey his voyce and to do his Will And he shall judg the evil Angels or Devils for their first fall and for all the evils they have acted since For they are reserved in everlasting chains under darkness unto the judgment of the great day Jude 6. And hâ—â— Judgment upon them shall be approved of by the Saints Know ye not that we shall judg the Angels that is the evil Angels 1 Cor. 6. 3. This Judgment also shall extend unto all men women and children For this cause it is said That Christ shall judg the righteous and the wicked that iâ— such as shall be found righteous or wicked at that day Eccles 3. 17. And he shall judg the quick and the dead Act. 10. 42. that is such as shall be found alive at his second Coming and such as shall be found dead at that day shall be raised and brought to Judgment And he shall judg the small and the great Revel 20. 13. all the ungodly Jude 15 yea all shall stand before him Rom. 14. 10. Therefore all men shall be judged by him Yet we must understand That he shall judg men in a different way at that day For he shall judg the Elect as righteous persons with the Judgment of Absolution but he shall judg the Reprobates as wicked persons with the Judgment of Condemnation And he shall judg the Elect and Righteous according to the good they have done forgetting their evil works but he shall judg the Reprobates and wicked according to the evil they have done not regarding their seeing good works Fifthly I affirm That the last Judgment shall be just and righteous altogether For which cause 5 Inform. it is said That God shall judg the world in righteousness in uprightness in truth Psal 9. 8. Acts 17. 31. Rom. 2. 2. And if he shall thus judg the world at the last then the last Judgment shall be just and righteous altogether Yea all the proceedings of this Judgment shall be just as may be seen in these particulars 1. There shall be a Throne or seat prepared for Judgment For God hath prepared his Throne for judgment Psal 9. 7. And will not this be just That a Throne shall be prepared before Judgment shall be pronounced on any 2. There shall be a summons to Judgment to this effect Arise ye dead and come to judgment And will not this be just That there shall be a general summons before the Judgment shall be pronounced upon any 3. There shall be a personal appearance of all men made before the Iudgment seat of Christ 2 Cor. 5. 10. And will not this be just That there shall be a personal appearance of all before Judgment shall be pronounced upon any 4. There shall be a cause produced for this Judgment viz. the righteousness of the Just and the wickedness of the unjust For God shall bring every work to judgment with every secret thing whether it be good or evil Eccles 12. 14. And will not this be just That there shall be a cause produced before the Judgment shall be pronounced upon any 5. There shall be evidence brought in on both â—â—es viz. for the acquitting and absolving of the Just and for the condemning of the unjust Which evidence shall be found written in the books which shall then be opened for the books shall be opened Dan. 7. 10. Revel 20. 12. What Books These 1. The book of Gods Omniscience 2. The book of every mans Conscience 3. The book of the Law Iames 2. 12. 4. The book of the Gospel Rom 2. 16. 5. The book of Life Rev. 20. 13. These books shall be opened and in them shall be found written whatsoever shall make for acquitting of the Just and the condemning of the unjust And they shall be judged according to that which shall be found written in these books And will not this be just That evidence shall be brought in on both sides before the Judgment shall be pronounced upon either party Yes 6. There shall be after all this a Sentence of Judgment given and pronounced both upon the Just and unjust The Sentence that shall be given and pronounced upon the Elect under the name and notion of just persons shall be to this effect Come ye blessed Children of my Father receive the Kingdom prepared for you from the beginning of the world And the reason of this Sentence shall be added thus For I was hungry and ye gave me meat I was thirsty and ye gave me drink I was naked and ye clothed me I was sick and in prison and ye came unto me And in as much as ye have done it to one of these little ones which beleeve in me ye have done it unto me Mat. 25. 34. 40. The Sentence
saved in the world to come 2. Because they are or shall be all regenerated And they that are or shall be regenerated shall be saved in the world to come Mat. 19. 28. 3. Because they are or shall be all justified by the blood of Christ And they that are or shall be justified by his blood shall be saved from wrath by him Rom. 5. 9. 4. Because they are or shall be all reconciled to God by the death of his Son And they that shall be reconciled to God by the death of his Son shall be saved by his life Rom. 5. 10. 5. Because they are or shall be all the adopted children of God by grace And all that are or shall be the adopted children of God by grace shall be saved in the world to come because they are heirs of Salvation Hebr. 1. 14. 6. Because they do or shall beleeve in the Lord Jesus Christ effectually And they that do or shall beleeve in the Lord Jesus Christ effectually shall be saved in the world to come according to the Promise Act. 16. 31. Mark 16. 16. 7. Because they do or shall repent unfainedly And they that do or shall repent unfainedly shall be saved in the world to come seeing this is called Repentance unto Salvation 2 Cor. 7. 10. 8. Because they do or shall all hope in God with a lively hope And they that do or shall hope in God with a lively hope shall be saved in the world to come Rom. 8. 24. 9. Because they do or shall all fear the Lord with a godly fear And they that do or shall fear the Lord with a godly fear shall be saved not onely in this world but also in the world to come Psal 85. 9. 10. Because they do or shall all walk sincerely and uprightly before the Lord And they that do or shall walk sincerely and uprightly before the Lord shall be saved in the world to come Prov. 28. 18. 11. Because they do or shall all call upon the name of the Lord in sincerity And they that so do or shall do shall be saved in the world to come Rom. 10. 13. 12. Because they have endured or shall endure constantly in the state of grace to the end And they that shall so endure to the end shall be saved in the world to come Mat. 10. 22. 13. Because they have an inward right to all the Promises of Salvation as to these amongst the rest Salvation will God appoint for walls and bulwarks Isai 26. 1. But Israel shall be saved Isai 45. 17. In mount Sion shall be Deliverance Joel 2. 32. Obadi 17. Israel shall be saved as it is written There shall come out of Sion the Deliverer and shal turn away ungodliness from Jacob Rom. 11. 26. In which promises I understand by mount Sion the triumphant Church of Gods Elect in the World to come not excluding the Militant And by Israel and Jacob the whole body of Gods Elect who are fully to enjoy these Promises in the world to come and not before And thus may we understand the certainty of their Salvation Thirdly As concerning the causes of their Salvation I affirm 1. That the efficient cause of their Salvation in the world to come shall be the Lord Jehovah Father Son and Holy Ghost For Salvation belongeth to the Lord Psal 3. 8. And the Salvation of the righteous is of him Psal 37. 39. And the full Salvation of Israel shall come from him out of the heavenly Sion Psal 14. 6. And Israel shall be saved in the Lord Isai 45. 17. that is by the Lord Jehovah Father Son and Holy Ghost 2. That the principal moving cause of their Salvation in the world to come is and shall be the Grace of God I mean the gracious good will and pleasure of God from everlasting And for this cause it is said We are saved by Grace Ephes 2. 8. And it is the grace of God that bringeth Salvation Tit. 2. 11. 3. That the principal final cause of this their Salvation shall be the glory of Gods mercy He shall save them that he may glorifie his mercy upon them which the Prophet knew well and therefore prayed That God would save him for his mercies sake Psal 6. 4. and according to his mercy Psal 109. vers 26. 4. The meritorious cause of this their Salvation is and shall be onely Christ And there is no Salvation in any other Act. 4. 12. as in the meritorious cause But he is the Author of eternal Salvation as God equal with the Father in an efficient way as Mediator and as God and man in one person in a meritorious way Hebr. 5. 9. And he it is by whom this Salvation is to be obtained 1 Thess 5. vers 9. 5. The instrumental cause of this their Salvation is and shall be the Word of God read and preached For this Word hath an instrumental power to save Souls Jam. 1. 21. The Gospel is the power of God to Salvation Rom. 1. 16. By it a man may be made wise unto Salvation 2 Tim. 3. 15. And it pleaseth God by the foolishness of preaching to save them that beleeve 1 Cor. 1. 21. 6. The dispositive or helping causes of this their Salvation are and shall be all spiritual blessings or saving graces in this life as Justification Sanctification Faith Hope Love c. For these are the things that accompany Salvation Hebr. 6. 9. And these are the things that do fit and prepare men for Salvation in the world to come Fourthly As concerning the extent of this their Salvation I affirm 1. That it shall extend to all the particular persons of Gods Elect whether Jews or Gentiles by nature for it is said plainly All Israel shall be saved Rom. 11. 26. that is all the Elect God will have all men to be saved that is all his Elect 1 Tim. 2. 4. The promise shall be sure to all the seed that is to all the Elect Rom. 4. 16. God preserveth all them that love him Psa 145. 20. He preserveth them not onely from temporal dangers but he will also preserve them unto Salvation in the world to come Yea we find That the whole house of Israel that is the whole Family of Gods Elect shall be saved Ezek. 37. 11. 39. 25. And 2. as this Salvation shall extend to all their persons so it shall extend to them in all respects both in respect of their Souls and bodies for their Souls shall be saved in the Day of the Lord and they shall receive the end of their Faith the Salvation of their Souls 1 Pet. 1. 9. And if their Souls after they are united to glorified bodies shall be saved doubtless their glorified bodies shall be saved too Fifthly As concerning the continuance of this â—heir Salvation I affirm That it shall continue â—or ever For which cause it is called Eternal Salâ—ation Heb. 5. 9. And it is said That Israel shall â—e saved in the Lord with an everlasting Salvatiâ—n
one as to be brought to dust as when a mans body shall be dissolved it shall be brought to dust according to that Gen. 3. 19. Dust thou art and to dust thou shalt return So when this world shall be dissolved it shall be brought to dust because it is the nature of fire when it burns up any substance to bring it to dust and ashes and this present world shall be burnt up as I am to shew by and by therefore it shall be brought to dust And that I be not misapprehended of any in this point these three Cautions are to be considered before I come to prove my Position 1. I do not say That this present world shall be annihilated or brought to nothing as some have thought because the dust hereof shall remain after its dissolution as the dust of mans body shall remain somewhile after its dissolution 2. I grant That some of Gods Elect shall be found alive in their bodies at the latter day and that their bodies shall not be dissolved but shall be preserved from the dissolution that shall then come upon this world as it is written Then we which are alive and remain shall be caught up together in the Clouds to meet the Lord in the ayr and so shall we ever be with the Lord 1 Thes 4 17. but these only excepted this whole visible world shall be dissolved 3. Neither do I say That this present world shall be dissolved altogether in respect of its Essence and Being because it shall have a Being viz. a new form and manner of Being after its dissolution as when a man dyes his body is dissolved not altogether in respect of its Essence and Being because mans body shall have a new form and manner of Being after its dissolution Job 14. 14. but when a man dyes his body is dissolved only in respect of its present or pristine condition and shall be no more such a body as it was either for substance or corrupt qualities because the substance thereof shall be turned to dust and the present or pristine corrupt qualities thereof shal cease So when this present world shall be dissolved it shall not cease to be altogether because it shall be again under a new form and condition and that for ever 2 Pet. 3. 13. Isai 66. 22. for which cause it is said That the Earth abideth for ever Eccles 1. 4. and it cannot abide for ever under its present form and condition but doubtless it shall abide for ever under a new form after its new Creation and it is said that God hath established the world never to be moved 1 Chron. 16. 30. Psal 93. 1. Psal 96. 10. Jer. 10. 12. Ier. 51. 15. Isai 45. 18. Yet we know that this world shall be moved at its dissolution Heb. 12. 26. But the meaning of these places places is that after its new Creation it shall never be moved So then this present world shall be dissolved only in respect of its present or pristine condition that is it shall be no more such a world as now it is either for substance or corrupt qualities because the present substance of it shall be turned to dust and the present corrupt qualities and accounts of it shall be no more Now that this present world shall one day be dissolved in the former sence is fully acknowledged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Saint Peter who saith All these things shall be dissolved 2 Pet. 3. 11. meaning by all these things the visible Heavens and Earth which now are with all the creatures and works in them which altogether make up this present world and he saith further vers 12. That these things being on fire shall be dissolved and so he plainly avereth that this present woâ—ld shall one day be dissolved and brought to dust And for further proof hereof these ensuing particulars should be considered 1. That this present world shall one day have an end put unto it as the Scripture witnesseth as often as it speaks of the end of this world as Mat. 24. 3. Mat. 28. 20. 1 Cor. 10. 11. 15. 24. 1 Pet. 4. 7. From whence I may thus reason That which shall have an end put unto it shall be so far dissolved but this present world shall have an end put unto it in respect of its present condition therefore in this respect it shall be dissolved 2. That this present world considered as before shall one day perish according to that They shall perish but thou shalt endure Psal 102. vers 26. Now that which shall perish shall so far be dissolved but this present world shall perish in respect of its present and pristine condition therefore in this respect it shall be dissolved 3. That this present world is mutable and shall be changed according to that As a vesture shalt thou change them and they shall be changed Psal 102. 26. As mans body shall be changed Job 14. 14. Now that which shall be changed shall be so far dissolved as it shall be changed but this present world shall one day be changed as touching its present and pristine condition form and manner of Being therefore in this respect it shall be dissolved 4. That this world is corruptible and under the bondage of corruption as may appear Rom. 8. 21. and that which is corruptible shall one day be dissolved so far as it is corruptible but this present world is corruptible inrespect of its present and pristine condition therefore in this respect it shall be dissolved 5. That this present world is moveable and shall one day be shaken in peeces as it is said Once more I shake not the Earth only but also Heaven Heb. 12. 26. and that which may be shaken shall be dissolved so far as it may be shaken but this present world shall be shaken in respect of its present condition form and manner of Being therefore in this respect it shall be dissolved 6. That this present world is subject to vanity Rom. 8. 20. and is of a vanishing nature For the Heavens shall vanish away like smoak Isa 51. 6. Heaven and Earth shall pass away Mat. 5. 18. The fashion of this world passeth away 1 Cor. 7. 31. The world passeth away and the lusts thereof 1 Joh. 2. 17. Now that which shall vanish away shall be dissolved so far as it shall vanish away but this present world shall vanish away in respect of its present condition form and manner of Being therefore in this respect it shall be dissolved 7. That this present world waxeth old like a garment Psal 102. 26. Isai 51. 6. and hath been in its latter age for one thousand six hundred years 1 Cor. 10. 11. 1 Joh. 2. 18. Now that which waxeth old like a gaâ—ment shall one day be dissolved in that respect but this present world waxeth old in respect of its present condition therefore in this respect it shall be dissolved 8. That this present world shall one day be
Kingdom of Christ is much spoken in the Scriptures both of the Old and New Testament And consequently we should not doubt whether or not he shall have such a Kingdom Fifthly I affirm That this Personal-Humane 5 Ground Kingdom of his in the World to come shall be of large extent For 1. It shall extend to all Nations that shall be in the World to come As it is written of Christ All Kings shall bow before him all Nations shall serve him Psal 72. 11. All Nations and Languages and People shall serve him Dan 7. 14. which shall never be fully accomplished in this world as we may well think because at his second Coming he shall find the Nations which are in the four quarters of the earth Gog and Magog gathered together to battel against him and against his Saints the number of whom shall be as the sand of the Sea Rev. 20. 8 9. Therefore it is in the World to Come that all Nations shall serve him 2. It shall extend to all Countries that shall be in the World to come as it is written His Domion shall be from Sea to Sea and from the River unto the ends of the Earth Psal 72. 8. 3. It shall extend to all other creatures beside men and Angels that shal be in the World to come Psa 8. 6 7 8. whereas in this world we know the Spiritual Kingdom of Christ doth extend to no such creatures but only unto the visible Church and some say only unto the Saints on this earth 4. It shall extend both to his friends and foes which shall be in the World to come For Christ shall raign and rule over his Friends the Saints in this Humane Kingdom of his and for this cause he is called the King of Saints Rev. 15. 3. And though the Saints shall raiâ—n with him in this Kingdom yet their raign shall be subordinate to his and they shall be his Subjects yet Kings over others And he shall also raign and rule over his Enemies in this Kingdom of his for which cause it is said Through the greatness of thy Power shall thine Enemies submit themselves unto thee Psal 66. 3. They that dwell in the Wilderness shall bow before him and his Enemies shall lick the dust Psal 72. 9. 5. Yea it shall extend unto the whole World to come seeing it shall be put in subjection to him Heb. 2. 5. And so this Kingdom of his shall be of large extent Sixthly I affirm That this Personal-Humane 6 Ground Kingdom of his shall be a flourishing Kingdom As 1. In respect of Prosperity because Christ shall raign prosperously in it without any disaster or ill success at all as it is written of him In thy Majesty ride prosperously because of Truth and Meekness and Righteousness Psal 45. 4. A King shall raign and prosper Jer. 23. 5. 2. In respect of Honour and Glory because he shall raign honorably it it without any the least open affront or dis-respect as it is written of him Gird thy Sword upon thy thigh O Most Mighty with thy Glory and thy Majesty Psal 45. 3. Honor and Majesty are before him Psal 96. 6. 3. In respect of Righteousness because he shall raign and judg righteously it it as it is said of him He shall execute Iudgment and Iustice Jer. 23. 5. He shall judg the People with Righteousness Psal 72. 2. A Scepter of Righteousness is the Scepter of thy Kingdom Heb. 1. 8. 4. In respect of Peace because he shall raign peaceably in it without any open resistance or opposition Yea in this Kingdom of his shall be abundance of peace and the mountains shall bring peace unto his people Psal 72. 3 7. 5. In respect of plenty because in this Kingdom of his both Christ and his Saints shall live in a plentiful condition without the want of any thing And he that overcometh shall inherit all things Revel 21. 7. And thus this Kingdom of his shall be a flourishing Kingdom Seventhly I affirm That this Personal-Humane 7 Ground Kingdom of his shall be an everlasting Kingdom For thus it is written of him and of this his Kingdom His name shall endure for ever Psa 72. 17. Of the increase of His Government there shall be no end Isai 9. 7. His Kingdom shall never be destroyed but shall stand for ever Dan. 2. 44. His Dominion is an everlasting Dominion which shall not pass away and his Kingdom that which shall not be destroyed Dan. 7. 14. He shall reign over the house of Jacob for ever and of His Kingdom there shall be no end Luk. 1. 33. David shall be their Prince for ever Ezek. 37. 25. Thy Throne O God is for ever ever Heb. 1. 8. Yea this Kingdom of his is called by Saint Peter the everlasting Kingdom of our Lord and Saviour Jesus Christ 2 Pet. 1. 11. Wherefore we should not vainly imagine with M. H. A. M G. H some Writers That this Personal-Humane-Divine Kingdom of Christ shall one day have an end or that it shall continue but onely for a long time because as they say some things are said in Scripture to continue for ever which were to continue but onely for a long time But we should understand that these phrases for ever for ever and ever are taken two ways in Scripture Sometimes Tropically and not properly and then indeed they are referred to such things as were to continue but only for a long time as may be seen Exod. 12. 14 24. 21. 6. Numb 15. 15. Sometimes also the same phrases are taken properly and not Tropically and then they are still referred to such things as have no end at all Yea thus these phrases for ever for ever and ever are taken in the former passages concerning the Personal Humane Kingdom of Christ and so the meaning of them is That this Kingdom of his shall have no end at all And it is plainly said in some of those passages once and again That this Kingdon of his shall have no end Isai 9. 7. Luk. 1. 33. By which latter phrase we must expound the two former that we may not consent to the blasphemy of those who say That the Personal Kingdom of Christ whether Divine or Humane shall continue but onely for a time Thus much of this Kingdom of Christ by way Vse of Doctrine in seven Grounds or Propositions I shal also speak something by way of Application according to my promise And First This Doctrine should admonish all to beware lest we entertain any erroneous Opinions in our mindes in reference to this Kingdom of his And far be it from us to think 1. That Christs personal Kingdom shall be onely a spiritual Kingdom 2. That Christ shall have a personal humane Kingdom in this world 3. That he shall have no personal humane Kingdom in the World to come 4. That his personal humane Kingdom shal have an end For all these Opinions are contrary to the former Grounds and to the
be pronounced blessed at the general Judgment shall be blessed in the World to come But this shall be true of all Gods Elect therefore they shall all be blessed in the World to come 4. Because Gods Elect are all under that Covenant which God made with Abraham and his seed and have an inward right unto it which was a Covenant of blessing them and is extant in this form In blossing I will bless thee In thee shall all the Nations of the Earth be blessed Genes 12. 2 3. 18. 18. that is the Elect of all Nations Now they that have an inward right to this Covenant shall be blessed in the world to come But Gods Elect have all an inward right unto it therefore they shall all be blessed in the World to come 5. Because Gods Elect shall enjoy all that Christ hath merited for them But Christ hath merited for them a blessed condition in the world to come for which cause it is said That God sent his Son to bless us Act. 3. 26. And he sent his Son to bless his Elect in that he sent him to merit for them the blessings both of this world and the world to come Doubtless then they shall all be blessed in the World to come 6. Because Christ hath promised That none of Gods Elect shall be lost Joh. 6. 37. And if none of them shall be lost then they shall all be blessed in the world to come 7. Because God doth continually bless his Elect in this world with spiritual blessings Eph. 1. 3. and with corporal and external blessings Prov. 10. 6. Wherefore doubtless they shall all be much more abundantly blessed in the world to come Now touching this blessedness of theirs there are four Queries here to be resolved As Of whom they shall be blessed in the World to Quere 1 come Ans They shall be blessed of the whole Trinity Father Son and Holy Ghost For the God that made Heaven and Earth shall bless them Psal 134. 3. And the God that made Heaven and Earth is Father Son and Holy Ghost The God Almighty shall bless them Gen. 28. 3. And God almighty is Father Son and Holy Ghost The Father is almighty the Son almighty and the Holy Ghost almighty Neither may we think that the act of blessing is to be appropriated onely unto any one person in the Godhead because it is common to all For what causes they shall be blessed in the World Quere 2 to come Ans Primarily and chiefly they shall be blessed for Gods sake for his will and pleasure sake as the original cause and for the glory of his grace as the final cause And as God doth all things chiefly for his own sake Rom. 11. 36. so he shall bless his Elect in the world to come chiefly for his own sake Secondarily they shall be blessed in the world to come for Christs sake as the meritorious cause For as in Isaac typically so in Christ really shall all the Nations of the Earth be blessed Rom. 4. that is the Elect of all Nations Thirdly they shall be blessed in the world to come for the same graces and virtues for which they are blessed in this world As God doth bless them in this Partly for their effectual knowledg of him and of his Will as it is said Blessed is the people that know the joyful sound Psal 89. 15. And for this he shall bless them in the World to come Partly for their faith and confidence in Christ Blessed are all they that trust in him Psal 2. 12. And for this he shall bless them in the world to come Partly for their humility godly sorrow hungering and thirsting after righteousness for meekness mercifulness Blessed are the poor in spirit blessed are they that mourn blessed are they that hunger Matth 5 3 4 5 6 and thirst after righteousness blessed are the meek blessed are the merciful c. And for these causes they shall be blessed in the world to come And partly for their godly fear Psal 112. 1. for their upright walking Psal 119. 1. for their godly conversation Psal 1. 1. for their patience in suffering for truth and righteousness sake Mat. 5. And doubtless for these causes shall they be blessed in the world to come In what manner shall they be blessed in the World to come Quere 3 Ans First They shall be fully and perfectly blessed For though there be no perfect bliss to be expected in this world neither is there perfect bliss enjoyed now in Heaven by the faithful Souls departed yet there shall be perfect bliss for Gods Elect in the world to come as we may gather from those words of the Apostle These all having obtained a good report through faith received not the Promises God having provided some better thing for us that they without us should not be made perfect Hebr. 11. 39 40. where he shews that the faithful mentioned before in this Chapter were not perfectly blessed in this life because they received not all the Promises and that their Souls now being in Heaven are not perfectly blessed there because they cannot be made perfect without us that do or shall beleeve in after-times But withall he intimates That both the faithful of former times and those of latter times shall be made perfect all of them together in the world to come And though these vessels of mercy may not be all of one size in the world to come but some of them may hold and contain more of Gods benediction then others yet all of them shall be filled up to the brim therewith and so shall be perfectly blessed Secondly They shall be everlastingly blessed For Gods mercy is from everlasting to everlasting upon them that fear him Psal 103. 17. And as their inchoate blessedness in this world shall end in that which is to come so that which is to come shall have no end Thirdly They shall be exceedingly blessed above all that we can now think or speak or conceive of their blessed condition according to that of the Apostle Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him 1 Cor. 2. 9. where indeed the main scope of Saint Paul is to shew that the natural man is no competent judg of heavenly things as the spiritual man is Howbeit though the spiritual man can better judg of such things then the natural man can yet we must understand that the spiritual man cannot perfectly judg them while he is in this world neither can he fully comprehend the blessed condition of the Saints in the world to come Wherewith they shall be blessed in the World to Quere 4 come Ans They shall be blessed in the world to come 1. With everlasting Salvation Rom. 11. 2. With everlasting Life Joh. 3. 16. 3. With everlasting Glory 4. With everlasting Honor Rom. 2. 5. With everlasting Liberty Rom. 8. 6. With everlasting
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
Isai 45. 17. We may not imagine then that this Salvation of theirs shall ever have an end This Proposition thus cleared may be useful diâ—ers Vse ways First It makes for the confutation of such as â—hink though not all yet at least some of Gods Eâ—ect may and shall perish in the world to come Vorstius his c. Which impious conceit may in no wise be assented unto 1. Because it is most certain that all Gods Elect shall be saved in the world to come as hath been â—rove 2. Because God was of the minde to save them â—ll when he decreed their Salvation And it is blasphemy to think that he hath changed his mind since concerning them seeing he is still of one minde Job â—3 13. still the same Psal 102. 27. and changeth not Mal. 3. 6. 3. Because Christ hath promised That none of Gods Elect shall be lost Joh. 6. 37. And if none of â—hem shall be lost then none of them shall perish in the world to come 4. Because God in Christ is able to save them to the uttermost Heb. 5. 25. And they are kept by the â—ower of God unto Salvation 1 Pet. 1. 5. And if â—o then none of them shall perish in the world to come But whereas such Opinionists tell us of Solomon Object That though he wâ—re one of Gods Elect yet he shall perish in the world to come because as they say he never truly repented in this world I answer It is very uncharitable to think or say That Solomon Ans never truly repented because we have very probable evidences of his Repentance in the fifth sixth and seventh Chapters of the book of Proverbs even as touching that particular sin which they lie to his charge and throughout that book and the book of Ecclesiastes both written by him we have more general evidences of his Repentance And seeing all the evidence we can have of anothers Repentance can be but probable having the like concerning Solomons we should be satisfied therewith And whereas they tell us of the Apostacy of the Object Saints as if some of Gods Elect Saints might be guilty of total and final Apostacy and so â—â—â—ght perish in the world to come It is not onely against the duty â—â— Charity but Ans also against many plain places of Scripture to impute this sin of total and final Apostacy to any of Gods Elect Saints though some of Satans Saints may be guilty thereof as I have shewed often upon other occasions seeing God hath promised to preserve and keep them from this sin Psa 119. 165. Jerem. 32. 40. And our Saviour hath shewed That the Elect cannot possibly be seduced so far as to be guilty of it Mat. 24 24. Secondly It makes for the confutation of such as think That our good works in this life are meritorious and shall merit Salvation in the World to come Which Popish conceit is in no wise to be granted neither 1. Because Christ our Mediator is the onely meritorious cause of Salvation as was said before out of Act. 4. 12 2. Because our best works are very imperfect being mixt with much evil Rom. 7. 21. By reason whereof our best performances are but half good performances if they be so much How then can they merit at Gods hands Can a servant merit at our hands by half performances 3. Because our best works are but debts seeing we are debtors to the whole Moral Law to do the works therein prescribed How then can they merit Can we merit any thing by paying our debts or by half payment of them No we must pay our debts to avoyd the danger of imprisonment But we must do more then this if we will merit at the hands of God 4. Because our best works are but duty Luk. 17. 10. And can our servant merit any thing at our hands by doing his duty No neither can we at Gods hands but we must do more then our duty if we will merit from him whereas we cannot do half our duty 5. Because we are but meer men and never did any meer man merit at the hands of God The man Christ Jesus did because he was God and man in one person But we are not like unto him as touching his person therefore we cannot merit as he did Indeed God will reward the good actions of men performed in this life according to the measure and degrees of good that he finds in them But this reward shall be caused by Gods free grace not by our works it shall be occasioned by Gods bounty not by mans merit And though God may make himself a debtor to us by his promise yet we cannot make him a Debtor to us by our doings Thirdly It may inform us That Gods Elect should not despair of Salvation seeing it is most certain that they shall all be saved in the World to come Yea suppose some of them are not yet sure of their Election yet they should not despair of their Salvavation for these Reasons 1. Because that particular Assurance which is wanting for the present may be had hereafter and we know not what a day a week a moneth or a year may bring forth 2. Because this particular Assurance is not so essential to Salvation as other gifts of God are but a Christian may be saved without it as doubtless many have been 3. Because our Salvation doth not depend upon our Assurance but upon our Election If a man be Elected there is nothing that shall deprive him of Salvation Indeed I grant this Assurance to be a very comfortable blessing such as we should desire seek and pray for yea we should be diligent to make our Election sure 2 Pet. 1. 10. Yet in case a Christian want this Assurance and after long seeking cannot obtain it he should not be so far discouraged as to despair of his Salvation but in this case he should still beleeve in the Lord Christ and depend upon him for Salvation which if he do he shall be saved though he want this Assurance What think you then of Reprobates may not such Obj. despair of Salvation I answer If a man in this life could certainly know himself Sol. to be a Reprobate and to be none of Gods Elect he might have some excuse for this sin But it is not possible for any in this life to know himself to be such an one for certain because our final and ultimate condition doth not yet appear unto us Therefore no man living in this world may despair of his future Salvation be he never so wicked and vile a sinner for the present but he should still think in charity towards himself that he may be one of Gods Elect though he be not certain of it and that he may possibly be saved by his future Faith and Repentance as well as others though it be ill with him for the present For we must know that God doth never by his Word or Spirit perswade any to despair of
their Salvation but suggestions of this nature do usually and for the most part come from Satan the father of lyes God perswades all afflicted sinners to beleeve in the Lord Jesus Christ for salvation But Satan perswades an afflicted sinner to despair of salvatiō with such suggestions as these Thou art a Reprobate Thou art none of Gods Elect none of those for whom Christ dyed thou hast no part in Christ therefore it is in vain for thee to hope for Salvation in the World to come In all which suggestions Satan acts the part of a lyar because he doth not certainly know any of these things to be true of this or that particular person whiles he is yet alive in the body Wherefore an afflicted sinner should not listen to these suggestions of Satan but he should attend to the counsel of Gods Word and labor to beleeve in the Lord Jesus Christ effectually as we are all bound to do especially in difficult cases that we may be saved Fourthly It may inform us That Gods Elect should be constantly willing to dye and to leave this world because it is most certain that they shall all be saved in the World to come with a full perfect and everlasting Salvation as hath been proved whereas they cannot expect any such Salvation in this world And amongst other considerations these three especially should make them willing to dye and leave this world viz. 1. Death will put an end to the practice of sin As long as we live here we shall still be in a posture of sinning but after death we shall sin no more And should we not be willing that these days of sin may be finished Yes Then we should be willing to dye 2. Death will put an end to all the afflictions of this life which are caused by sin as wants necessities losses crosses sicknesses diseases vexations and perturbations of what kinde soever And should we not be willing to be delivered from all such afflictions Yes Then we should be willing to dye 3. Death is that which will put Gods Elect into the possession of good things promised as glory honor immortality peace joy tranquillity c. And should we not be willing to be put in the possession of such things Yes Then we should be willing to dye Wherefore let not any of Gods Elect say We could be well contented to abide in this world still it is good for us to be here and to build Tabernacles here For if it be good for them to be here it will be much better for them to be elsewhere either in Heaven or in the World to come and the greater good is more to be desired then the lesser And if our hearts hanker never so much after this world we must leave it of necessity sooner or later But it will be more acceptable and praise-worthy if we shall leave it willingly whensoever the Messengers of death shall be sent unto us Fifthly It should inform us That such as desire to be saved with Gods Elect in the World to come should neither neglect nor contemn the ordinary means of Salvation which God hath prepared and assigned for them whether they be inward as Faith Repentance Hope Love Fear c. or outward as the administration of the Word and Sacraments reading singing prayer thanksgiving in publique or private c. For how shall we escape the judgments of God if we neglect or contemn so great Salvation as God tenders unto us by these ordinary means Hebr. 2. 3. And surely it will be in vam for any to say If I be elected I shall be saved though I neglect or contemn the ordinary means because all such as are elected to be saved in an ordinary way are also elected to the conscionable use of such ordinary means as are or shall be assigned for them in way to Salvation Moreover it should be remembred that we are commanded to work out our own Salvation with fear and trembling Phil. 2. 12. Now to work out our own Salvation is all one as to endevor our own Salvation in and by the use of ordinary means that so we may save our selves as the phrase is Act. 2. 40. And to work out our own Salvation with fear and trembling is to endevor it in a reverential way so as to stand in awe of Gods displeasure and of Gods temporal Judgments For as long as we live here we are still in danger of displeasing him by our sins and of suffering for our sins For which cause we should fear both the Offence of God and the Judgments of God and so work out our own Salvation with fear and trembling And surely it is not so easie a matter as some think it to be for he that will be saved in an ordinary way must be contented to do much and to suffer much in obedience to Gods Will before he shall come to inherit the promises For which cause Saint Peter saith That the righteous shall scarcely be saved 1 Pet. 4. 18. And Saint Paul saith A man shall be saved yet so as by fire 1 Cor. 3. 15. Wherefore we should be careful to work out our own Salvation with fear and trembling The next Proposition is That Reprobates shall 2 Proposit be destroyed in the world to come And touching this destruction of theirs we are likewise 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 destroyed in the World to come not in a natural sence so as to be brought to nothing for Reprobates shall have a Being in the world to come to their great grief but they shall be destroyed in a spiritual or mystical sence so as to be brought into a very evil condition and so as to be put to endure all sorts of evils which shall be incidental to the world to come whether they shall be evils of loss or evils of sence Soul evils or bodily evils internal or external evils Yea it shall be evil for them to have any Being it shall be evil for them to see what they shall see to hear what they shall hear to speak what they shall speak and do what they shall do in the World to come So their last day shall be an evil day or a day of evil Prov. 16. 4. and their last end shall be worse then their begining And as in this world so in the world to come evil shall bunt and pursue them to overthrow them Psal 140. 11. Prov. 13. 21. Which evil condition of theirs shall be their destruction their full and final destruction Secondly As concerning the certainty of it I say That Reprobates shall most certainly be destroyed in the world to come As may be proved by these Arguments 1. They whose last end shall be destruction shall be destroyed in the world to come But the last end of Reprobates shall be destruction
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
true and lively repentance and such a kind of repentance will preserve us from everlasting Death according to that of the Prophet If the wicked will turn from all his sins that he hath committed and keep all my Statutes and do that which is lawful and right he shall surely live he shall not dye Ezek. 18. 21. that is he shall not dye eternally Fourthly Because our repentance cannot be effectual without sincere obedience which includes an hearty desire to keep the Commandments of God and of Christ we must in the last place be willing and obedient to his Commandments and this obedience will preserve us from eternal death according to that of our Saviour Verily verily I say unto you If a man keep my sayings he shall not see death Joh. 8. 51. that is he shall never see eternal death so as to suffer it SECT XIII Touching the Glory of Gods Elect and the Shame of Reprobates in the World to come HEre followeth a third special Difference which shall be betwixt the fore-named parties in the World to come which may be thus expressed in two Propositions Gods Elect shall be rewarded with Glory in the World to come Reprobates shall be rewarded with Shame in the World to come First Gods Elect shall be rewarded with Glory 1 Proposit in the World to come Touching which Glory of theirs we are to consider The Nature of it The Certainty of it The Degrees of it The Causes of it The Continuance of it 1. As concerning the Nature of it By the Glory of Gods Elect in the World to come I understand that they shall have nothing to be ashamed of but shall have much to glory of in that world They shall have nothing to be ashamed of in that world because their sins shall be all forgiven Psal 32. 1. Acts 3. 19. and they that shall have all their sins forgiven in that world and declared to be forgiven shall have nothing to be ashamed of And as they shall have all their sins forgiven so they shall have all their sins forgotten in that world for where God forgives any sin there will he also forget it so as never to impute it Isai 43. 25. And they that shall have all their sins forgotten shall have nothing to be ashamed of in that world Again As they shall have their sins all forgotten so shall they have their consciences cleared from the guilt of sin in the World to come for they shall have boldness at the Day of Judgment 1 Joh. 4. 17. which boldness shall arise from a conscience cleared and clensed from the guilt of sin and shall continue for ever and they that shall have their consciences thus cleared shall have nothing to be ashamed of in that world Yea they shall have none to lay any thing to their charge in the World to come as I gather from that Interrogation of the Apostle Who shall lay any thing to the charge of Gods Chosen Rom. 8. 33. Seeing God in and by Christ hath or shall fully justifie all his Elect he might well say Who shall lay any thing to their charge for doubless neither God nor Christ nor Angels nor Men nor Devils shall lay any thing to their charge in the World to come and consequently they shall have nothing to be ashamed of in that world But on the contrary they shall have much to glory of because all their graces and vertues with their several operations in this world shall be remembred in the World to come as the Prophet saith A Book of Remembrance was written before him for them that feared the Lord and thought upon his name Mal. 3. 16. And they that shall have all their graces and vertues with their several operations in the World to come remembred shall have much to glory of that world Beside this they shall have all their graces and vertues illustrated and made to shine before Angels and men in the World to come For God shall bring forth their righteousness as the light and their judgment as the noon day Psal 37. 6. They that are wise shall shine as the firmament and they that turn many unto righteousness as the stars for evermore Dan. 12. 3. And the righteous shall shine as the Sun in the Kingdom of their Father Mat. 13. 43. And they that shall have their graces and vertues thus illustrated shall have much to glory of in that world And which is more they shall have all their graces and vertues perfected in the World to come When that which is perfect is come that which is imperfect shall be done away 1 Cor. 13. 10. Though it be hard to shew what use there shall be of some graces in the World to come as of Repentance Patience c. yet because all graces are imperfect in this life doubtless they shall be all perfected hereafter in Gods Elect And they that shall have all their graces and vertues perfected shall have much to glory of in that world Yea they shall have all their graces and vertues with their several acts and operations recompenced in the world to come as Moses expected when he chose rather to suffer affliction with the People of God then to enjoy the pleasures of sin for a season Hebr. 11. vers â—6 And they that shall have such a recompence shall have much to glory of in the world to come And thus we may understand the Nature of this Glory 2. As concerning the certainty of it I affirm That Gods Elect shall most certainly be rewarded with glory in the world to come As may be made good by these Arguments 1. They that are predestinated unto glory shall be rewarded with glory in the world to come But Gods Elect are predestinated unto glory Rom. 8. 30. Ergo. 2. They that are vessels prepared unto glory shall be rewarded with glory in the world to come But Gods Elect are vessels prepared unto glory Rom. 9. 23. Ergo. 3. They that are or shall be effectually called unto glory shall be rewarded with glory in that world But Gods Elect are or shall be all called effectually unto glory 1 Thess 2. 12. 2 Pet. 1. 3. Ergo. 4. They that are or shall be heirs of glory shall be rewarded with glory in that world But Gods Elect are or shall be all heirs of glory RoÌ„ 8. 17. Ergo. 5. They that shall never be ashamed in the world to come shall be rewarded with glory in that world But Gods Elect though they have much to be ashamed of in this world shall never be ashamed in the world to come as may appear by that of the Prophet They shall not be ashamed nor confounded world without end Isai 45. 17. My people shall never be ashamed Joel 2. 26 27. Ergo. 6. They that shall be a glorious Church in the world to come shall be rewarded with glory in that world But Gods Elect shall be a glorious Church in that world without spot or wrinkle Eph. 5. 27. Ergo.
7. They that shall partake of glory in the world to come shall be rewarded with glory in that world But Gods Elect shall be partakers of glory in that world 1 Pet. 5. 1. Ergo. 8. They that are or shall be wise in Gods esteem shall inherit glory in the world to come Prov. 3. 35. But Gods elect are or shal be wise in his esteem Erg. 9. They that are or shall be righteous in Gods account shall be rewarded with glory in the world to come according to the burthen of that triumphant song Glory to the righteous Isa 24. 16. But Gods Elect are or shall be all righteous in Gods account Erg. 10. They that have or shall have their faith tryed as by fire shall have glory in the world to come 1 Pet. 1. 7. But Gods Elect have or shall have their faith tryed as with fire Ergo. 11. They that do or shall walk uprightly before God shall have glory in the world to come according to his promise Psal 84. 11. But Gods Elect do or shall thus walk Ergo. 12. They that are or shall be guided by the counsel of Gods Word here shall be rewarded with glory in the world to come according to that of the Prophet Thou shalt guide me with thy counsel and afterward receive me to glory Ps 73. 24. But Gods Elect are or shal be guided with Gods counsel here Erg. 13. They that do or shall glorifie God in this life shall be rewarded with glory in the world to come Joh. 13. 32. But Gods Elect do or shall glorifie him in this life Ergo. 3. Next as concerning the degrees of it I acknowledg That there shal be degrees of glory in the world to come according to the degrees of grace and virtue in this world and that those of the Elect which have been or shall be more gracious then others here shall be more glorious hereafter as on the contrary those of them that have been or shall be less gracious here shall be less glorious hereafter so much the Apostle illustrateth by a comparison taken from the natural glory of the Sun the Moon and the Stars There is one glory of the Sun and another glory of the Moon and another glory of the Stars for one Star differeth from another in glory So shall it be in the Resurrection 1 Cor. 15. 41 42. And if it shall be so in the Resurrection then it shall be so in the World to come amongst Gods Elect And it was shewed before That some of them shall shine as the Firmament some as the Stars and some as the Sun in the Kingdom of their Father Now for natural glory we know the Sun hath more then the Moon the Moon more then the Stars some Stars more then others And on the contrary the Firmament hath less natural glory then the Stars the Stars less then the Sun So by these places and similitudes we are taught what to think and judg of degrees of glory in the world to come 4. As concerning the causes of it I affirm 1. That the efficient cause of it shall be the whole Trinity Father Son and Holy Ghost For the God of glory shall glorifie his Elect in the world to come and the whole Trinity is the God of glory Psa 29. 3. Act. 7. 2. And he shall give glory to the upright Psal 84. 11. 2. That the meritorious cause of it shall be onely Christ our Mediator who is called the hope of glory Col. 1. 27. and the Lord of glory Jam. 2. 1. because in a meritorious way he hath brought and is to bring many sons unto glory Hebr. 2. 10. 3. That the final cause of it is and shal be the glory of Gods mercy He wil glorifie his Elect in the world to come that he may glorifie his mercy upon them as he doth all things chiefly for his own glory Rom. 11. 36. 4. That the instrumental cause of it is and shall be the Word or Gospel of Christ which hath ever been instrumental unto some for the obtaining of glory 2 Thess 4. 14. and is so far instrumental for this purpose as it is accompanyed with the Ministry of Gods Spirit and therefore it is said in another place We are changed from glory to glory by the Spirit of God 2 Cor. 3. 18. 5. As concerning the continuance of it I say That this glory shall continue for ever upon Gods Elect in the world to come and that they shall never cease to be glorious for which cause it is called an eternal weight of glory 2 Cor. 4. 17. and it is often called eternal glory as â— Tim. 2. 10. 1 Pet. 5. 4 10. Now this doctrine touching the glory of Gods Elect Vse in the world to come is usually applied in Scripture by way of Exhortation to which purpose only I shall here also apply it And in this Exhortation I shall speak unto you all as unto Gods Elect For though I am not certain that all of you are of this sort and of this number yet you may be all or many of you of this sort for ought I know to the contrary Neither dare I say of any particular person now living amongst us that this man or this woman is none of Gods Elect. Wherefore supposing in my charity that you may be of this sort I now in this as in all other Exhortations speak unto you as unto such And so exhort you 1. To be patient in all your present tribulations and afflictions because it is most certain that Gods Elect shall be rewarded with glory in the world to come and therefore you should be patient in the mean time Especially considering 1. That the afflictions of this though grievous in themselves it may be are but light in comparison of the glory that shall be revedled hereafter and so not worthy to be compared with it Rom. 8. vers 18. 2. That the afflictions of this life are but short and momentary in comparison of the glory hereafter 3. That the afflictions of this life if patiently suffered in obedience to Gods will shall be recompenced with glory and so shall work for us a more exceeding and eternal weight of glory 2 Cor. 4. 17. 2. To be plentiful in good works and in doing Gods Will For to him that doth good shall be glory Rom. 2. 10. And look what good any man doth in obedience to Gods Will the same shall he receive whether he be bond or free Eph. 6. 8. Yea the more good we shall do in obedience to Gods Will the more glory shall we receive according to that of the Apostle He that soweth sparingly shall reap sparingly but he that soweth plentifully shall reap plentifully 2 Cor. 9. 6. 3. To hope for glory in the world to come For it is most certain that Gods Elect shall be rewarded with glory in that world and therefore they should constantly hope for it as Saint Paul and other Beleevers with him did not onely hope for this
glory but also rejoyce in hope thereof Rom. 5. 2. And this hope is that which will support the Soul in the hour of temptation and distress whereas without it the Soul is in danger of sinking into the gulf of despair Wherefore let Israel still hope in the Lord and that for this glory which is to be revealed in the world to come 4. To glorifie God in this world and to give as much glory to him as we can How else can we expect to be glorified of him in the world to come And we should here consider First That we are often commanded to glorifie God Glorifie him ye sons of Jacob Psal 22. 23. Ye are bought with a price therefore glorifie him both in your Souls and bodies which are his 1 Cor. 6. 20. Secondly That glory doth most rightly belong unto God because his glory is above Heaven and Earth Psal 148. 13. Thirdly That Gods glory is most dear unto him because he will not give his glory to another Isai 42. 8. Fourthly That God doth seek his own glory in all his actions for to teach us to do the like Fifthly That Herod was punished with sudden death because he gave not glory to God but to himself Acts 12. 23. Wherefore we should be careful to give all possible glory to God in this life How may we glorifie him in this life Quest. We may do it divers ways As Answ 1. By beleeving Gods statutes and promises effectually As Abraham being strong in the faith gave glory to God Rom. 4. 20. so may we if we be strong in the faith Yea hereby we shall give him the glory of his truth and faithfulness For as he that beleeveth not hath made him a lyar so he that beleeveth hath put to his seal That God is true 2. By being thankful unto God for favors and benefits received for he that offereth praise glorifieth him Psal 50. 23. 3. By being fruitful in grace For herein is my Father glorified saith Christ if ye bring forth much fruit Joh. 15. 8. 4. By being exemplary to others in a good way for hereby we shall not onely glorifie our selves but shall occasion others to do the like according to that of our Saviour Let your light so shine before men that they may see you good works and may glorifie your Father which is in Heaven Mat. 5. 16. 5. By being patient under the reproaches that are or shall be put upon us for Christs sake according to that of the Apostle If ye be reproached for the Name of Christ happy are ye On their part he is evil spoken of but on your part he is glorified 1 Pet. 4. 14. 6. By intending Gods glory in all our lawful actions according to the Apostles rule Whatsoever ye do in word or deed do all to the glory of God 1 Cor. 10. 31. The next Proposition is That Reprobates shall 2. Proposit be rewarded with Shame in the WORLD to come Touching which Shame of theirs we are to consider The Nature of it The Certainty of it The Degrees of it The Causes of it The Continuance of it First Touching the nature of it I conceive That their shame in the World to come shall be a total privation of glory because they shall have nothing to glory of in the World to come no Innocency no Righteousness no Holiness no Faith no Repentance no Love no Obedience c. but they shall have much to be ashamed of 1. Because their sins in this world shall all be remembred and set before them as the Lord saith by the Prophet Thou thoughtest that I was altogether such a one as thy selfe but I will reprove thee and set them in order before thine eyes Psal 50. 21. and they that shall have all their sins remembred and set before them in the World to come shall have much to be ashamed of in that world 2. Because they shall have their consciences awakened to accuse and condemne them in the World to come Rom. 2. 15. and if so then they shall have much to be ashamed of in that world 3. Because they shall bear the guilt and punishment of all their sins in the VVorld to come as it is written God shall bring upon them their own iniquity Psal 94. 23. they shall bear their iniquity Ezek. 44. 12. and every man without a pardon shall bear his own burthen Gal 6. 5. and they that shall bear the guilt and punishment of all their sins in the World to come shall have much to be ashamed of in that world and so I understand the nature of their shame Secondly touching the certainty of it I say that reprobates shall most certainly be rewarded with shame in the World to come as may be good by these Arguments 1. They that will still be wicked in this world shall be rewarded with shame in the world to come according to the Prayer of David Let not me be ashamed but let the wicked be ashamed Psal 31. 17. but reprobates will still be wicked in this world Ergo. 2. They that will still forsake God in this world shall be rewarded with shame in the world to come according to that of the Prophet O Lord all that forsake thee shall be ashamed Jer. 17. 13. but reprobates will still forsake God and go on whoring from him in this world Ergo. 3. They that will finally be ashamed of Christ and his Gospell in this world shall be rewarded with shame in the world to come according to that of our Saviour Whosoever shall be ashamed of me and of my words in this adulterous and sinfull generation of him also shall the Son of Man be ashamed when he shall come in the glory of his Father with the holy Angells But reprobates will finally be ashamed of Christ and his Gospell in this world Ergo. 4. They that will still hate the righteous in this world shall be rewarded with shame in the world to come as it was said to Job They that hate thee shall be clothed with shame Job 8. 22. but Reprobates will still hate the righteous in this world Ergo. 5. They that will still be the servants of sin and Satan in this world shall be rewarded with shame in the world to come according as God saith by the Prophet My servants shall rejoyce but ye shall be ashamed Esa 65. 13. but reprobates will still be the servants of sin and Satan in this world Ergo. 6. They that will still be foolish in this world in a spirituall sense shall be rewarded with shame in the world to come according to that of Solomon Shame shall be the promotion of fools Prov. 3. 35. but reprobates will still be foolish in a spirituall sense Ergo. 7. They that will still be proud in this world and live under the dominion of this sin shall be rewarded with shame in the world to come according to the Prayer of David Let the proud be ashamed Psal 119. 78. And as Solomon intimates
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
what they now have Esa 65. 15. a name better then of sons and daughters an everlasting name Esa 56. 5. 2. They shall be highly esteemed of in the world to come on Christs part for he shall still esteem them as his brethren he was not ashamed Heb. 2. 11. to call them his brethren in this world neither shall he be ashamed to call them such in the world to come he shall still esteem of them as of the children of God according to that compellation of his Come ye blessed children of my Father Mat. 25. 34. He shall still esteem of them as of his familiar friends as may appear by this because it is said that they shall eat and drink with him at his table in his Kingdome Luk. 22. 30. and shall sit some of them at his right hand and some at his left in his Kingdome Mat. 20. 23. Yea he shall so highly esteem of them that he shall still own them for Kings and Priests to God Rev. 1. 6. 3. They shall be higâ—â—y esteemed of in the world to come amongst the Angells good and evill for the good Angells shall so highly esteem of them that they shall own them for their superiours in some respect seeing Christ took not upon him the nature of Angels but the seed of Abraham and the evill Angells shall so highly esteem of them that they shall owne them for their Judges and shall not dare to think dishonourably of them 1 Cor. 6. 3. 4. They shall be highly esteemed of amongst themselves for we know that Gods Elect after they are effectually called do honour one another with an high esteem here in this world Psal 15. 4. much more shall they honour one another with an high esteem in the world to come 5. They shall be highly esteemed of in the world to come amongst the reprobate sort of mankind for these also shall have an high and honourable esteem of Gods Elect in the world to come for this cause it is said that the Gentiles shall see their righteousnesse and all Kings their glory Isai 62. 2. God shall establish Jerusalem a praise in the earth Isai 62. 7. which I understand to be spoken chiefly of the new earth or world to come yea saith the Lord they shall be a praise and an honour before all the Nations of the earth Jer. 33. 9. I will get them praise and fâ—me in doing laud where they have been put to shame Zeph. 3. 19. Secondly touching the certainty of it I say that Gods Elect shall most certainly be honoured in the world to come as may appear by these arguments 1. They that are vessells of honour shall be honoured in the world to come but Gods Elect are vessells of honour for which cause they are compared to such vessells of a potter as are made for honour Rom. 9. 21. and to such vessells in a great house as serve for honourable uses 2 Tim. 2. 20. Ergo. 2. They that do or shall know God effectually in this world shall be honoured in the world to come according to that promise I will set him on high because he hath known my Name Psal 91. 14. which is as if the Lord had said I will honour him both in this world if I shall see it expedient and much more in the world to come but Gods Elect do or shall all know God effectually in this world Ergo. 3. They that shall call upon God in sincerity here in this world shal be honoured in the world to come according to that promise He shall call upon me and I wil answer and honour him Psal 91. 15. But Gods Elect do or shall call upon him in sincerity in this world Ergo. 4. They that do or shall go fear the Lord with a godly fear here in this world shall be honoured in the world to come as we may gather from that of Solomon by the fear of the Lord are riches and honour Pro. 22. 4. but Gods Elect do or shall fear him with a godly fear here in this world Ergo. 5. They that do or shall humble themselves for their sins after an holy manner here in this world shall be honoured in the world to come according to that of Solomon before honour is humility Pro. 15. 33. and honour shall uphold the humble in spirit Pro. 29. 23. but Gods Elect do or shall all humble themselves for their sins after an holy manner here in this world Ergo. 6. They that are or shall be mercifull towards others and follow after mercy here in this world in obedience to God shall be honoured in the world to come according to that promise He hath dispersed abroad he hath given to the poor his righteousnesse remaineth for ever his horn shall be exalted with honour Psal 112. 9. and Solomon saith he that followeth after mercy findeth honour Pro. 21. 21. but Gods Elect are or shall be mercifull in this senie here in this world Ergo. 7. They that do or shall regard wholesome reproof shall be honoured in the world to come as Solomon saith He that regardeth reproof shall be honoured Pro. 13. 18. but Gods Elect do or shall regard wholesome reproof in this world Ergo. 8. They that do or shall do good in obedience to Gods will here in this world shall be honoured in the world to come according to that of the Apostle Honour to every one that worketh good to the Jew first and also to the Greek Rom. 2. 10. but Gods Elect do or shall do good in obedience to Gods will here in this world Ergo. 9. They that are or shall be the faithfull servants of Christ here in this world shall be honouin the world to come according to that of our Saviour If any man serve me him wil my Father honor Joh. 12. 26. but Gods Elect are or shall be faithfull servants of Christ here in this world Ergo. 10. They that shall conscionably purge themselves from the errors of these times shall be honored in the world to come according to that of the Apostle If any man purge himselfe from these he shall be a vessell unto honour 2 Tim. 2. 21. but Gods Elect are such as do or shall purge themselves from the known errors of their times Ergo. 11. They that do or shall honour God sincerely here in this world shall be honoured of him in the world to come as the Lord saith Them that honour me I will honour 1 Sam. 2. 30. but Gods Elect do or shall sincerely endeavour to honour him here in this world Ergo. This Proposition should comfort all Gods Elect Vse that are now effectually called against the reproach and contempt of this wicked world for such of all others are most obnoxious to be contemned of the wicked if for no other cause yet for their graces and vertues as our Saviour himself though full of grace and vertue was despised and contemned of many in this life and the Apostles themselves notwithstanding their gracious
who say that Mr. H. A. the time of perfect liberty either is come or is neer at hand to be injoyed in this world when the godly shall neither sin themselves nor feel any more fruits or effects of Gods anger and displeasure for sin but I may say of such as S. Peter saith of Sectaries in the latter times Whilest they promise liberty to others they themselves are the servants of corruption for of whom a man is overcome of the same is he brought in bondage 2 Pet. 2. 19. So we find by sad experience that these men are in bondage to corruption whilest they promise a state of perfect liberty to others Indeed I acknowledge a spirituall liberty belonging to the adopted children of God in this world That 1. They are at liberty from the rigor of the Law in as much as God doth not expect perfect obedience from them 2. They are at liberty from the curse of the Law in as much as Christ was made a curse for them Gal. 3. 13. 3. They are at liberty from the ceremonies of the Law in as much as they are not bound to observe them for which cause they should stand fast in this liberty wherewith Christ hath made them free that they be not intangled again with the yoke of bondage Gal. 5. 1. And I acknowledge that Christ hath purchased a state of perfect liberty to be injoyed by all Gods Elect in the world to come as hath been proved but that they shall injoy such an estate of perfect liberty from sin and from the wrath of God in this life is utterly denyed by Orthodox Writers For how can they have a perfect liberty from sinne in this wold seeing they are in danger of sinning daily as long as they live here Eccles 7. 20. Jam. 2. 3. 1 Joh. 1. 8. And how can they have a perfect liberty in this life from the wrath of God seeing God is angry and displeased with them for every offence As Moses the servant of the Lord sinned and GOD was angry with him for it Deut. 1. 37. Aaron the Saint of the Lord sinned and God was angry with him for it Deut. 9. 20. The Israelites sinned and Gods anger was kindled against them for it 2 Sam. 24. 1. Solomon sinned and God was angry with him 1 King 11. 9. Wherefore let not any confound this world with that which is to come nor dream of such a state of perfect liberty here as onely belongs to the world to come Secondly it should perswade all good Christians to bear with godly patience their present experience of Gods wrath anger and displeasure for sin seeing there will come a state of perfect liberty for them they should in the mean while possesse their souls with patience especially considering 1. That our present experience of his wrath is no more then what we have deserved we should resolve with the Prophet I will bear the indignation of the Lord because I have sinned Micah 7. 9. 2. That our present experience of his wrath is lesse then we have deserved 3. That though God be angry with every sin yet he is slow to execute his anger Psal 103. 8. 4. That though he hath executed his anger upon us yet upon our unfained repentance he will cause it to cease from us again Psal 30. 5. Isa 54. 8. Wherefore we should be patient under his afflicting hand expecting a glorious and perfect liberty from his wrath and the fruits of it Thirdly it should admonish all the same parties not to fear the wrath to come with a distrustfull fear indeed we ought to fear it with a reverentiall feare so as to stand in awe of it as David did My soul trembleth for fear of thee and I am afraid of thy judgments Psa 119. 120. but we should not fear it with a distrustfull fear as if it were impossible for us to escape it because Christ hath purchased God hath promised a perfect liberty from it in the world to come wherefore in this sense a Christian should resolve and say with David Though I walk thorough the valley of the shadow of death I will fear none evill Psal 23. 4. Wherefore should I fear in the daies of evill when the iniquity of my heels shall compasse me about Psa 49. 5. but we should leave this perplexed fear to reprobate hypocrites who are likely sooner or later to be possessed with it according to that of the Prophet The sinners in Zion were afraid fearfulnesse hath surprized the hypocrites who among us shall dwell with the devouring fire who amongst us shall dwel with the everlasting burnings Isai 33. 14. The later Proposition is That reprobates shall 2 Proposition be in bondage under the wrath of God in the world to come as may appeare by these ensuing arguments 1. They that are vessells of wrath shall be in bondage under the wrath of God in the world to come but reprobates are vessells of wrath Rom. 6. 22. Ergo. 2. They that are appointed unto wrath shall be in bondage under the wrath of God in the world to come but reprobates are appointed unto wrath 1 Thes 5. 9. Ergo. 3. They that will still remain the children of wrath shall be in bondage under the wrath of God in the world to come but reprobates being by nature the children of wrath as others are will still remain such Ephes 2. 3. Ergo. 4. They that will still by their impenitency heap up wrath against the day of wrath shall be in bondage under the wrath of God in the world to come but reprobates will still by their impenitency heap up wrath against the day of wrath Rom. 2. 5. Ergo. 5. They that shall never receive the spirit of adoption shall still be in bondage under the wrath of God both here and hereafter Rom. 8. 15. for where the spirit of adoption is not there is the spirit of bondage Now reprobates shall never receive the spirit of adoption Ergo. 6. They that will still obey unrighteousnesse in this world shall be in bondage under the wrath of God in the world to come Rom. 2. 8. but reprobates wil still obey unrighteousnesse in this world Ergo. 7. They that shall never please God in the world to come nor be accepted of him in any of their thoughts words or actions shall be in bondage under the wrath of God in that world now reprobates shall never please God in that world as they cannot please him in this Isai 66. 3. Ergo. 8. They that shall ever be afflicted and tormented in the world to come shall be in bondage under the wrath of God in that world now reprobates shall ever be afflicted and tormented in the world to come as we may gather from that of the Prophet The wicked shall be turned into Hell and all the Nations that forget God Psal 9. 17. Ergo. 9. They that shall seek to hide themselves from the wrath of God and of Christ in the world to come
over ten cities and to another Have thou authority over five cities Luke 19. 17 19. Where by cities I understand such at the later day as shal be found to have been the reprobate sort of divers Cities in this world as of Sodome and Gomorrah Corazin Bethsaida Capernaum Babylon c. and if in this sense Gods elect in the world to come shall have authority over divers Cities then doubtlesse they shall have dominion over reprobates in that world but in this sense they shall have authority over divers Cities Ergo. 7. They that shall judge reprobates in the world to come by way of attestation or approbation shall have dominion over them in this respect in that world but Gods Elect shall judge reprobates in that world both reprobate Men and reprobate Angells 1 Cor. 6. 2 3. Ergo. 8. They that shall punish reprobates in the world to come and execute judgements upon them shall have dominion over them in this respect in that world but Gods Elect shall punish reprobates in the world to come and execute judgements upon them as it is written Let a two-edged sword be in their hand to execute vengeance upon the Heathen and punishments upon the people to bind their Kings with chains and their Nobles with fetters of iron to execute on them the judgments decreed Psal 149. 6 7 8. Ergo. 9. They that shall captivate reprobates in the world to come and rule over them shall have dominion over them in that world but Gods Elect shall captivate reprobates in the world to come and rule over them as it is written they shal take them captives whose captives they were and they shal rule over their oppressors Esa 14. 2. Yea shall rule them with a rod of iron Rev. 2. 27. Ergo. 10. They that shall have dominion in the world to come under the whole heaven shall have dominion over reprobates in that world but Gods Elect shall have dominion in the world to come under the whole heaven according to that of the Prophet Daniel And the Kingdome and dominion and the greatnesse of the Kingdome under the whole heaven shall be given to the people of the Saints of the most high Dan. 7. 27. Ergo. 11. They that shall have reprobates subdued unto them in the world to come and brought under their feet shall have dominion over them in that world but Gods Elect in the world to come shall have reprobates subdued unto them and brought under their feet as it is written He shall subdue the people under us and the Nations under our feet Psal 47. 3. yea saith the Lord they shall lick up the dust of thy feet Esa 49. 23. Ergo. 12. If Gods Elect in the world to come shal impose service upon reprobates and shall compell such to serve them then they shal have dominion over them in that world but Gods Elect in the world to come shall impose service on such and shall compell such to serve them as I gather from that of the Prophet And the people shall take them and bring them to their place the house of Israel shal possesse them in the land of the Lord for servants handmaids Isa 14. 2. Ergo. Secondly touching the nature of this dominion I affirme 1. That the dominion of Gods Elect over reprobates in the world to come shal be a donative dominion such as shal be given them from God and from Christ for there is no cause to be found in them in respect of their nature or desert why they should have dominion over them but this dominion shall be given to the people of the Saints of the most High Dan. 7. 27. and Christ shall give them power over the Nations Rev. 2. 26. 2. That this dominion of theirs shall be subordinate to the dominion of God and of Christ for God shall reign over reprobates in the world to come by his essentiall power and Christ shall reign over them by his personall humane power but the Saints shall reign over them only by way of subordination or delegation as Vicegerents or Dâ—puties under Christ for which cause they are called Kings unto God that is in subordination to God Rev. 5. 10. 3. That this dominion of theirs shal not be an absolute but a limited dominion that is to say they shal not reign over reprobates according to their own wil and pleasure but according to the decree wil pleasure of God in Christ they shal execute on them the judgments decreed Ps 149. 8. 4. That this dominion of theirs shal be ful of hardship and severity as the strict justice of God shal require for which cause it is said that they shall rule them with a two-edged sword with a rod of iron and shal bind their Kings in chains and their Nobles with fetters of iron that is to say they shall exercise their power over reprobates in the world to come with much hardship and severity 5. That this dominion of theirs shall be both common and speciall common to all overall and speciall to some over some for all Gods Elect shal have this Kingly power overall reprobates where ever they find them in the world to come and yet some of them shall have a more speciall dominion over some reprobates then over others 6. That this dominion of theirs shall continue for ever over such as I gather from that of the Prophet The Saints of the most high shall take the kingdome and shall possesse the kingdome for ever even for ever and ever Dan. 7. 18. Which Proposition thus cleared may be useful thus 1. It makes for the confutation of such as plead hard for a temporall dominion of Vse all Saints overall the wicked and reprobate sort in this life which conceit is much cried up by all sorts of Millenaries in these dayes for a great mystery and some of them say that the time is now come wherein the Saints must take possession of all the Kingdomes upon earth and must rule the wicked and reprobate sort in them with a two-edged sword and a rod of iron and must bind their Kings with chains and their Nobles with fetters of iron c. But I would have these deluded Brethren at length to understand that this conceit of theirs is first contrary to Scripture because that dominion over the wicked which the Scripture promiseth to the Saints is not a temporall dominion to be injoyed in this world but an eternall dominion to be injoyed in the world to come as hath been before shewed Secondly that it is contrary to reason for if Gods Elect in this life cannot discern reprobates from others it is against reason to think that they shall have dominion over them in this life but they cannot by all their skill discern reprobates from others while they live here therefore it is against reason to think that they shall have dominion over them in this world Thirdly that it is contrary to daily experience for we find by daily experience
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
world perfect peace being a fruit of perfect reconciliation But Gods Elect shall be perfectly reconciled unto him in the World to come because they have been are or shall be truly reconciled unto him in this world Ergo. 2. They that shall be perfectly justified in the World to come shall have perfect peace in that world perfect peace being a fruit of perfect Justification But Gods Elect shall be perfectly justified in the world to come Act. 3. 19. because they are have been or shall be truly justified in this world Rom. 5. 1. Ergo. 3. They that shall be perfectly sanctified in the world to come shall have perfect peace in that world perfect peace being a fruit of perfect Sanctification But Gods Elect shall be perfectly sanctified in the world to come because they are have been or shall be truly sanctified in this world Ergo. 4. They that are wont to have their mindes stay'd on God in this world so as to be stedfast towards him in respect of graces received and truths received and in respect of well doing c. shall have perfect peace in the world to come according to that of the Prophet Thou wilt keep him in perfect peace whose minde is stayed on thee Isai 26. 3. Now Gods Elect after they are effectually called are wont to have their mindes thus stayed on him Ergo. 5. They that are wont to trust in God really and in sincerity here in this world shal have perfect peace in the world to come as the Prophet adds in the former place Thou wilt keep him in perfect peace because he trusteth in thee Isai 26. 3. Now Gods Elect after their effectual calling are wont thus to trust in him Ergo. 6. They that do or shall love Gods Word in sincerity while they live here shall have perfect peace in the world to come because they shall have great peace in this life as it is written Great peace have they that love thy Law Psal 119. 165. Now Gods Elect are such as do or shall love his Word in sincerity while they live here Ergo. 7. They that do or shall endevor to walk according to the rule of Gods Word while they live here shall have perfect peace in the World to come according to that of the Apostle As many as walk according to this Rule peace be on them and mercy Gal. 6. 16. Now Gods Elect are such as do or shall endevor to walk according to this rule whiles they live in this world Ergo. 8. They that are or shall be sincere and upright before God in this world shall have perfect peace in that which is to come as I gather from that of the Prophet Mark the perfect man and behold the upright for the end of that man is peace Psal 37. 37. his end being put chiefly for his future condition in the next world Now Gods Elect are such as are or shall be all upright and sincere before him in this world Ergo. 9. They that are under a Covenant of peace and have an inward right thereunto shall have perfect peace in the world to come according to the same Covenant Now Gods Elect are all under a Covenant of peace and have an inward right thereunto as appeareth Ezek. 34. 25. 37. 26. Ergo. 10. They that shall have nothing to offend them in the world to come shall have perfect peace in that world But Gods Elect shall have nothing to offend them in the world to come as it is promised in plain words Nothing shall offend them Psal 119. 165. Which Promise though it may in some respects and degrees be made good to them in this world yet it shall not be perfectly fulfilled but in that which is to come when nothing at all shall offend them Erg. 11. They that do or shall do good in this life with an honest and good heart shall have perfect peace in the world to come as the Apostle witnesseth when he saith Peace shall be to every man that worketh good to the Jew first and also to the Greek Rom. 2. 10. But Gods Elect are such as do or shall do good in this life with an honest and good heart Ergo. They shall have perfect peace in that which is to come This Proposition thus cleared and proved may be useful As Vse First It makes for the confutation of such as expect a state of perfect peace in this world before its end and give out in their Pamphlets That the latter times shall abound with such peace and unity as the like was never seen For proof whereof they wrest many passages of Scripture and draw them to a wrong sence But these Writers are much mistaken For as I have shewed before that perfect peace which is promised in holy Writ belongs to the world to come not to this world And it is a vain thing for any to expect perfect peace in this world for these causes 1. Because God hath put enmity betwixt the seed of the woman and the seed of the Serpent Gen. 3. betwixt the godly and the wicked so that the wicked are still an abomination to the just and the just are still an abomination to the wicked Which enmity doubtless will continue as long as this world it self continues 2. Because there is still an enmity betwixt the flesh and the spirit in every regenerate person For the flesh lusteth against the spirit and the spirit against the flesh and these are contrary the one to the other so that we cannot do the things that we would Gal. 5. 17. Which enmity also is likely to continue unto the worlds end 3. Because the New Testament which best describes this latter age of the world fore-shews that the latter times shall be very unquiet troublesom and perillous What saith our Saviour Think not saith he that I am come to send peace on Earth I came not to send peace but a sword I am come to set a man at variance against his father and the daughter against her mother and the daughter in law against her mother in law and a mans foes shall be they of his own houshold Matt. 10. 24 35 36. And ye shall hear of wars and rumors of wars Matth. 24. 6. And saith he in the world ye shall have tribulation Joh. 16. 33. In the last days perillous times shall come saith Saint Paul 2 Tim. 3. 1. Yea we finde Rev. 20. That Christ at his second Coming from Heaven shall find the Nations of the world in a posture of war And for these Reasons we have no cause to think that the latter times shall be such peaceable times as some have described Indeed I grant That Gods faithful people and servants at certain times may enjoy much good peace in this world They may have some experience of peace with God through Christ They may have at times some peace of Conscience within themselves They may have peace from war and peace from publick persecution for a time But for any to dream
safe for any to remain still in the state of nature and unregeneracy because all unregenerate persons as long as they remain such are in a state of spiritual darkness being alienated from the life of God through the darkness that is in them because of the blindness of their hearts Ephes 4 18. being destitute of all saving knowledg of God of Christ and divine Mysteries and being destitute of all real holiness and godly experience And if they shall remain such until their death without doubt they shall be punished with everlasting darkness spiritual in the World to come as hath been proved Wherefore it cannot be safe for any to remain still in the state of nature and unregeneracy But there is a necessity of Regeneration on their part who are not regenerated because without this grace they cannot escape the judgment of spiritual darkness temporal nor eternal but if they can obtain this grace of Regeneration they shal be sure to obtain the blessing of spiritual light here in this life and the fulness of it in the life to come according to that of the Apostle Awake thou that sleepest and stand up from the dead and Christ shall give thee light that is the light of saving grace here and the light of glory hereafter And for the better obtaining of this grace they that want it 1. Must diligently attend unto the outward Ministry of the Word this being the instrumental Cause or Means of Regeneration as S. Peter saith We are born again not of corruptible but of incorruptible seed by the Word of God 1 Pet. 1. 23. 2. They must diligently pray for the inward Ministry of the Spirit this being the efficient Cause of Regeneration as our Saviour saith That which is horn of the Spirit is Spirit Joh. 3. 6. SECT XX. Touching the Joy of Gods Elect and the Sorrow of Reprobates in the World to come HEre followeth a tenth special Difference which shall be betwixt the parties before-named in the next world and it may be thus expressed in two Propositions Gods Elect shall abound with Joy in the next World Reprobates shall abound with Soroow in the next World The former Proposition is That Gods Elect shall abound with Joy and Gladness in the World to come VVhich Joy of theirs shall be such as none in this life can â—ully conceive nor express For doubtless it shall be exceeding wonderful and glorious and that 1. In regard of the manner of it for it shall be suitable to their new natures which they shall reâ—eivâ— 2. In regard of the measure of it for it shall exceedingly abound beyond all their former joys 3. In regard of the several objects and occasions of it for in that world they shall joy and rejoyce in God in Christ in the Nature of God the Mercies of God the Judgments of God in their inward peace and glorious condition and in all that they shall see or hear or speak or do yea the several objects and occasions of their Joy in that world shall be such and so many that they cannot now be numbered by any But that Gods Elect shall abound with Joy in the world to come may be thus proved 1. They that have such Joy and gladness already sown for them as shall be reaped in the world to come shall abound with Joy in that world Now Gods Elect have such joy and gladness already sown for them as shall be reaped in the world to come as we may gather from that of the Prophet Gladness is sown for the upright in heart Psal 97. 11. And if it be sown for the upright in heart then it is sown for all the Elect who are or shall be upright in heart and consequently they shall abundantly reap it in that world 2. They that have or shall have the beginnings of spiritual joy in this world shall abound with joy in that which is to come Now Gods Elect have or shall have the beginnings of spiritual joy in this world for so many of them as are or have been effectually called have already rejoyced in God in Christ in the works of God in the word and Promises of God in the testimony of a good conscience yea they have already rejoyced in tribulation and in hope of the glory of God and the rest of them shall one day be effectually called too so shall have the same beginnings of spiritual joy with the former sort Erg. they shall abound with joy in the world to come 3. They that have or shall have the spirit of godly sorrow in this world shall abound with joy in that which is to come according to these Promises Heaviness may endure for a night but joy cometh in the morning Psa 30. 5. They that sow in tears shall reap in joy Psal 126. 5. Blessed are they that mourn for they shall be comforted Mat. 5. 4. Blessed are ye that weep now for ye shall laugh Luk. 6. 21. Now Gods Elect are such as have or shal have the spirit of godly sorrow and contrition here in this world Erg. 4. They that shall have no cause of sorrow in the world to come shall abound with joy in that world Now Gods Elect shall have no cause of sorrow in the world to come For God shall wipe away all tears from their eyes and there shall be no more death neither sorrow nor crying neither shall there be any more pain for the former things are passed away Rev. 21. 4. Ergo. 5. They that shall sing for joy of heart in the world to come shall abound with joy in that world But Gods Elect shal sing for joy of heart in the world to come Isai 65. 14. Ergo. 6. They that shall be created a rejoycing and a joy in the world to come shall abound with joy in that world But Gods Elect shall be created a rejoycing and a joy in that world Isai 65. 18. Ergo. 7. They that shall enter into their Masters Joy in the world to come shall abound with joy in that world Now Gods Elect shall enter into their Masters Joy in that world Mat. 25. 21. Ergo. 8. They that shall have fulness of joy in the world to come shall abound with joy in that world Now Gods Elect shall have fulness of joy in the world to come as it is written In thy presence is the fulness of joy and at thy right haend are pleasures for evermore Psal 16. 11. Ergo. 9. They that shall have everlasting joy upon their heads in the world to come shall abound with joy in that world Now Gods Elect shall have everlasting joy upon their heads in the world to come Isai 35. 10. 61. 7. Ergo. Which Proposition thus proved may be useful Vse thus First It makes for the confutation of such as expect a time of much joy if not perfect joy for Gods faithful people here in this world before the end and say That the Sword which is now drawn shall subdue all the open
him and returns to dust which is a matter well known considered but of a few therefore Solomon saith Who knoweth the spirit of a man that goeth upward and the spirit of the beast that goeth downward to the earth Eccles 3. 21. And from hence also I may infer That the last Resurrection shall be proper only unto mankind and not common to other creatures with them But here it may be objected 1. There shall be Object 1 other creatures in the World to come beside mankind and why then should there not be a Resurrection of other creatures I grant There shall be other creatures in thâ— Answ World to come beside mankind yet I conceive that those other creatures shall receive their Being only by way of Creation and not by way of a Resurrection after the manner of mankind and so from the Being of other creatures in the next World we cannot infer the Resurrection of such creatures 2. There shall be a restitution of all things at the Object 2 second Coming of Christ Acts 3. 21. And doth not this import the Resurrection of other creatures beside man It doth not because this restitution is there limited Answ to all things before promised by the holy Prophets Now God hath no where promised by his holy Prophets the Resurrection of other creatures beside mankind therefore we cannot prove from this place the Resurrection of other creatures 3. But there is a large deliverance promised to Object 3 other creatures viz. That the creature it self shall be delivered from the bondage of corruption into the glorious liberty of the children of God Rom. 8. 21. and doth not this deliverance include a Resurrection of other creatures beside mankind It doth not For though I grant 1. That in this Answ promise the creature is distinguished from mankind who are the children of God either by Creation or Adoption And 2. That the liberty here promised belongs to both Yet we must understand that they shall enjoy it in a different way For mankind the children of God shall enjoy this liberty or freedom by vertue of the last Resurrection and Creation but other creatures shall enjoy it only by vertue of the last Creation Wherefore I beleeve still That the last Resurrection shall be proper to mankind and not common to other creatures with them whatsoever others have said or written to the contrary Fifthly It informeth us That the last Resurrection 5 Informat shall be sure and certain and that which none should doubt of because the Scripture doth make it sure unto us by three things 1. By plain Testimonies such as cannot be gainsayed Isai 26. 19. Dan. 12. 2. Joh. 5. 28 29. Acts 24. 15 c. 2. By Types Parables and similitudes Thus the budding of Aarons rod after it was dry like the other was a Type to assure us of the Resurrection of our bodies Numb 17. 8. Thus the translation of Enoch and Elias was a Type to assure us that in and after the last Resurrection we shall live in our bodies as they are now alive in their bodies Gen. 5. 2 King 2. Thus the Parable of the dry bones living again was written to assure us that our bodies shall live again after death Ezek. 37. 3 6. and the similitude of seed reviving after it is dead in the earth is to assure us of the last Resurrection 1 Cor. 15. 36 37. 3. By Arguments or Reasons The one taken from the Resurrection of Christ for if Christ be risen then all dead men and women shall one day rise again by the same power of the Godhead but Christ is risen from the dead as is made apparent 1 Cor. 15. 20 21. therefore all dead men and women shall rise again Another is taken from Baptism one end whereof is to assure men of the last Resurrection and Baptism should be in vain in this rerespect if there should not be a Resurrection but Baptism shall not be in vain in this respect ergâ— there shall be a general Resurrection Another iâ— taken from the sufferings of the godly in this world for they are wont to suffer much in hope of the laâ—â— Resurrection and such sufferings of theirs should be in vain if there should be no such Resurrection 1 Cor. 15. but their sufferings shall not be in vain therefore without doubt there shall be such a Resurrection And another is taken from Gods Covenant with Abraham Isaac and Jacob to be their God and the God of their seed for ever And how can this be made good without a general Resurrection whereby the bodies of Abraham Isaac and Jacob and their seed shall be made alive again that so they may both live for ever in souls and bodies united and God may be their God for ever seeing he is not the God of the dead but of the living Mat. 22. 32. Wherefore none should doubt of the last Resurrection seeing the Scripture doth so many ways assure us of it Sixthly It informeth us That the last Resurrection 6 Informat shall have divers Causes as 1. The efficient Cause of it shall be the whole Trinity Father Son and Holy Ghost and therefore it is said That the Lord killeth and maketh alive he bringeth down to the grave and bringeth up 1 Sam. 2. 6. And it is God that raiseth the dead 2 Cor. 1. 9. Joh. 5. 21. 2. The meritorious cause of it shall be Christ as Mediator who merited the Resurrection from the dead but he merited it only for the Elect and so the Elect shall be raised not only by the power of the Trinity but also by the power of Christ as Mediator both by vertue of his Merit and efficacious Spirit Rom. 8. 11. and also by vertue of their myâ—tical Joh. 6. 39. 40 54. 1 Cor. 15. 45. Union with him as their Head whereas the reprobates shall be raised only by the power of the Trinity 3. The instrumental Cause of it shall be the sound of a Trumpet For the Trumpet shall blow and the dead shall be raised 1 Cor. 15. 52. The Lord himself shall descend from Heaven with a shout with the voyce of the Archangel and with the Trump of God and the dead in Christ shall rise first 1 Thes 4. 16. And though we cannot fully understand what kind of Trumpet this shall be yet we may well conceive that it shall be an extraordinary one such as hath not been nor shall be heard of any until then when the voyce thereof shall awaken all the dead throughout the world from their late and long sleep 4. The final Cause of it shall be principally the Glory of God that he may glorifie his Mercy upon some and his Justice upon others after their Resurrection And secondarily that all the raised may receive according to the things done in their bodies whether they shall be good or evil 2 Cor. 5. 10. Seventhly It informeth us That the last Resurrection 7 Informat shall be upon one and
the same day with the second Coming of Christ as appears 1 Thes 4. 16. and for this cause it is said That the dead shall rise and be raised at the last day Joh. 6. 39 40 54. and 11. 24. where the day of Christs second Coming is called the last day not absolutely but respectively as I conceive because it shall be the first and last day of that nature and kind And though Zach. 14. we know not this day as we know other days by way of computation from the beginning yet we must know it to be the last day in the former sence Eighthly It informeth us That the last Resurrection 8 Informat shall produce a great change in or upon the bodies of men women and children For though in this Resurrection of which I speak our bodies shall be the same with these 1. For Essence because whatsoever is essential to these shall be essential to them as head and ears eyes hands and feet c. 2. For Propriety because every one shall receive his own body again 1 Cor. 15. as God shall give unto every dead seed it s own body and so we shall see Christ not with other but with these same eyes Job 19. 27. Yet in the last Resurrection our bodies shall not be the same with these either 1. For Substance because the substance of these shall perish and be brought to dust Gen. 3. and the substance of those shall be formed and raised as is probable out of the dust of these not out of the substance of them Indeed those bodies of men which have been translated without death and those bodies of men which shall be changed without death probably shall have the same substance in the World to come which now they have But I speak here of the dead bodies of men and do not think that they shall be the same for substance with these which now we have for the Reason before alledged 2. Neither shall our bodies in the last Resurrection be the same with these for Qualities because they shall be changed in this respect For whereas 1. These bodies are corruptible those shall be incorruptible 2. These bodies are mortal those shall be imâ—ortal 1 Cor. 15. 42 43 44. Phil. 3. 21. 3. These bodies are weak and frail those shall â—e strong and able 4. These bodies are deformed and vile those â—hall be well formed 5. These bodies are natural those shall be spiâ—itual 6. These are it may be imperfect for stature or â—imbs those shall be perfect in both respects And thus the last Resurrection shall produce a great change in or upon the bodies of dead men and women Being thus informed touching the last Resurrection we should be admonished from hence to beware of all erroneous opinions in reference to this Subject As 1. If any think there shall be no such Resurrection Vse as the Sadduces thought Mat. 22. 23. as some Philosophers Epicureans and Stoicks thought Acts 17. 18. and as some amongst the Corinthians thought 1 Cor. 15. 12. This is an erroneous opinion contrary to the Informations before given and we should beware of it because they who thus think are not much better then Atheists but are much worse then some Pagans in former times who acknowledged the Resurrection of the dead and an everlasting life after death 2. If any think this Resurrection is past already with Hyminetus and Philetus 2 Tim. 2. 18. This is an erroneous opinion too and we should beware of it because they who thus think conceive that either the Scripture speaks of no other Resurrection but a spiritual Resurrection or of no other Resurrection but such corporal resurrections as haâ—â— been heretofore whereas it hath been shewed bâ—fore That the Scripture doth plainly distinguish thâ— last Resurrection from both these 3. If any think that the reasonable soul of maâ— is mortal and shall dye with the body it is an erroâ—â— not only against those plain places of Scriptuâ—â— Psal 16. Luke 23. Luke 16. which teaches That the Souls of Christ of the penitent Thief of Dives and Lazarus were living while their bodies were dead but also against thâ— doctrine of the last Resurrection For if these soulâ— of men should dye with their bodies what betteâ— reason can there be given for the resurrection oâ— dead men then may be given for the resurrection oâ— dead beasts birds and fishes wherefore beware oâ— this opinion 4. If any think that dead beasts as well as dead men shall rise again at the last day they are much deceived also as may appear by what hath been said before in this Section and this brutish conceit is a plain denyal of that difference which Solomon puts betwixt a man and a beast in their death Eccl. 3. 21. and shews themselves to be ignorant of it therefore beware of it 5. If any think that the dead in Christ shall rise a thousand years before those men which are dead out of Christ we must take this for an error too though it hath many friends because the Word of God teacheth us to allow but one day for the last Resurrection called the last day Joh. 6. 39 40 54. and 11. 24. in which this great Work shall be finished How then can the dead in Christ rise a thousand years before the rest of the dead unless this one last day shall contain a thousand years from the morning to the evening of it which I suppose none of them will acknowledg for a truth Wherefore when it is said The dead in Christ shall rise first 1 Thess 4. 16. we must understand that they shall rise first in â—rder of dignity if not first in time as we said before And suppose they shall rise some moment of time â—efore the rest of the dead yet we have no reason â—o think that they shall rise a thousand years before â—hem And whereas it is said The rest of the dead â—ived not again until the thousand years were exâ—ired Revel 20. we are to understand that Saint â—ohn in this place and in the Context doth acquaint â—s with two sorts of dead men viz. some are dead â—n Christ and these are yet alive in him and shall â—ive with him in Heaven by virtue of their spiritual Resurrection until the thousand years there spoken â—f shall be expired And others are dead out of Christ and these shall never live by virtue of a spiâ—itual Resurrection neither shall they live again by â—irtue of a corporal Resurrection until the thouâ—and years before mentioned shall be expired And â—f this be the true meaning of the place as I conceive â—â— is it makes nothing at all for this last Opinion â—ut proves it rather to be erroneous and therefore we should take heed of it Again This Doctrine touching the last Resurâ—ection should exhort and stir us up to divers duâ—ies As 1. To beleeve the last Resurrection seeing we have so many Scriptures to confirm it for when our Saviour had