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
Vers 6. Thou hast made him to have dominion over the works of tby hands Psal 19. 1. The Firmament sheweth his handy work Psal 102. 25. Of old hast thou laid the Foundation of the Earth and the Heavens are the work of thy hands Isai 48. 13. My hand hath laid the Foundation of the Earth and my right hand hath spanned the Heavens Thus all created Substances were made with hands and consequently that which was not made with hands was uncreated Now we read of the third Heaven that it was not made with hands Heb. 9. 11. and that when Christ entered into it he entered into the holy Places not made with hands Heb. 9. 24. Where the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plainly distinguisheth the third Heaven not only from the Tabernacle in Moses time which was made with mens hands but also from the whole created world which was made with Gods hands not denying the whole Creation to be the work of his hands but saith of the third Heaven That it was not made with hands and if it were not made with hands then surely it was uncreated Agreeable hereunto is that other place 2 Cor. 5. 1. If our earthly house of this tabernacle be dissolved we have a building of God an house not made with hands eternal in the Heavens Where the Apostle shews that the Souls of the faithful after their separation from the body shall have an house not made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with hands plainly distinguishing the Souls heavenly house from its bodily or earthly house And as he denies not its bodily house to be made with hands nor could have denyed it because God made it of the dust of the ground Gen. 2. So he affirms that its heavenly house was not made with hands and if it were not made with hands then it was uncreated and if it were uncreated then it must needs follow that the third Heaven also was uncreated Secondly I take this for a ground That which 2 Argument was from everlasting and without beginning was never created which Proposition as I suppose will not be denyed because it is acknowledged on all sides That whatsoever had a beginning and was not from everlasting was created Gen. 1. 1. and whatsoever had not a beginning but was from everlasting was not created Now I assume That the highest Heaven commonly called the third Heaven was from everlasting and without beginning and I am moved to think so for these Reasons 1. God himself was from everlasting and without beginning as it is written Psal 90. 2. Before the Mountains were brought forth or ever thou hadst formed the Earth and the World even from everlasting to everlasting thou art God And we read in Scripture of Gods Glory before the world was Joh. 17. 5. Of his Ordination before the world was 1 Cor. 2. 7. Of his chusing of men before the foundation of the world Ephes 1. 4. And of his purpose before the world began 2 Tim. 1. 9. From which places I infer That God himself was from everlasting and without beginning and if he were from everlasting then he was somewhere from everlasting I dare not say he was no where from everlasting neither dare I say he was everywhere from everlasting but he was somewhere from everlasting and where was that but in the highest Heaven and if he were in the highest Heaven from everlasting then this Heaven was also from everlasting with God and so without beginning 2. This third Heaven is called Gods Place Isai 26. 21. The Lord cometh out of his Place to punish the inhabitants of the Earth and Mica 1. 3. Yea it is called his high and holy place Isai 57. 15. and his dwelling place 1 King 8. 30. Hear thou in Heaven thy dwelling place Now I demand whether it was not Gods dwelling place before the Creation as it hath been since Yes doubtless it hath been his dwelling place ever since the Creation and shall be so for ever and was so from everlasting for which cause he is said to inhabite eternity Isai 57. 15. and to inhabite eternity is to inhabite an eternal place for in the same Text his dwelling in an eternal place is distinguished from his dwelling in the hearts of humble and contrite ones And if the third Heaven was Gods eternal place then surely it was from everlasting with him and so without beginning Yea if we acknowledg God to be an everlasting Being I see no reason why we should deny him an everlasting place suitable to his Being 3. This Heaven of which I speak is called Gods Throne Isai 66. 1. Heaven is my Throne and Mat. 5. 34. Mat. 23. 22. Acts 7. 49. And was it not his Throne from everlasting Doubtless it was and so much I gather from that of the Prophet Psa 93. 2. where he saith thus to God Thy Throne is established of old thou art from everlasting which sounds in my ears as if he had said As God was from everlasting so was his heavenly Throne and if it were from everlasting then it was without beginning and if we acknowledg him to be an everlasting King and to have a Kingdom from everlasting as the Scripture witnesseth in many places why should we not also acknowledg this his heavenly Throne to be from everlasting and so to be without beginning 4. Yea this Heaven of which I speak is that which is predicable and may be predicated of the Essence of God and we may say without a trope or figure this Heaven is God and God is this Heaven for which cause I conceive it is that this Heaven is often put for God himself in the written Word as Dan. 4. 26. where it was said to Nebuchadnezzar Thy Kingdom shall be sure unto thee after thou shalt have known that the Heavens do rule which is all one as if it had been said After thou shalt have known that the most high God shall raign in the Kingdoms of men as it is interpreted for us Dan. 5. 21. So also it is said unto the chief Priests and Elders Mat. 21. 25. The Baptism of John whence was it from Heaven or of men as if it had been said Was it from God or from men only So again Luk. 15. 21. the Prodigal said unto his father I have sinned against Heaven and against thee which is all one as if he had said I have sinned against God and against thee And so lastly John said Joh. 3. 27. A man can receive nothing except it be given him from Heaven that is except it be given him from God from whom every good and perfect gift doth come In all which and other such like places God is described by the name of Heaven and called Heaven and why so For to teach us as I conceive that this Heaven is something appertaining to the Essence of God and doth not essentially differ from God himself but as he is a spiritual Being an independent Being so he is
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
also an heavenly Being And as we may safely say That he is a merciful God the God of Mercy and Mercy it self so it is not improper to say He is a heavenly God the God of Heaven and Heaven it self Now we know that all things belonging to the Essence of God were from everlasting with him but this Heaven of which I speak is something belonging or appertaining to his Essence as I have shewed and consequently it was without beginning These are four Reasons which hath induced me to think that the third Heaven was from everlasting and without beginning and if so then it will from hence necessarily follow that it was never created Thirdly I take this for a ground That which is essentially Argu ∣ ment 3 holy undefiled was never created which Proposition may wel be granted because it is certain that there is no essential holiness to be found in any created Substance or Being for if there were any holines in Adam before his fall it was not essential to him but it was the gift of God so that holiness which was and is in the humane nature of Christ is not essential to his Humanity but is the gift of God and that holiness which is in the Regenerate is not essential to them but is the gift of God that holiness which belongs to the seventh day is not essential to it but accidental by reason of Gods Institution that Ceremonial holiness which was in Temples and Altars was not essential but accidental by reason of Gods Ordinanation and the created Heavens are so far from being essentially holy that they have been and are polluted and defiled with the sin of Angels and men as it is said Job 15. 15. The Heavens are not clean in his sight Yea the whole Creation is so far from being essentially holy that it groans to be delivered from that bondage of corruption which the sin of men and devils hath brought upon it Rom. 8. 21. 22. And if there be no essential holiness to be found in any created Being then it must be granted That whatsoever is essentially holy and undefiled was never created Now I affirm That the third Heaven is essentially holy and undefiled as we may conceive for these Reasons 1. This Heaven was from everlasting with God as hath been before shewed and whatsoever was from everlasting was essentially holy and undefiled 2. This Heaven is somewhat appertaining to the Essence of God as hath been before shewed and whatsoever appertains to the Essence of God is essentially holy and undefiled 3. The Scripture speaks much of the holiness of this third Heaven saying He will hear him from his holy Heaven Psal 20. 6. Who shall dwell in thy holy Hill Psal 15. 1. Who shall stand in his holy Place Psal 24. 3. God sitteth upon the Throne of his Holiness Psal 47. 8. which holiness of the third Heaven must be either essential or accidental and accidental it cannot be because in those and such like places the third Heaven is thereby distinguished from all places and persons that are accidentally holy as the distinction is plainly expressed in those words I dwell in the high and holy Place with him also that is of an humble and contrite spirit Isa 57. 15. 4. Neither can it be proved that this Heaven of which I speak ever was or ever shall be defiled with any sin as the created Heavens were and are defiled For which Causes I conceive the third Heaven to be essentially holy and undefiled and if so then from hence it will necessarily follow That it was never created Fourthly I take this for another ground That 4 Argument which is by nature immutable and unchangeable was never created and this Proposition also may wel be yeelded because we have known the mutability of all created things As we have seen the mutability of the Angels in that some of them kept not their first estate but left their own habitation Jude 6. and in that others of them are now confirmed in their original purity So we have seen the mutability of Adam in his first Fall and of his Posterity since his Fall and we read of the mutability of that Heaven and Earth which God created in the beginning Psal 102. 26. They shall perish yea all of them shall wax old like a garment as a vesture shalt thou change them and they shall be changed And seeing we cannot be ignorant of the mutability of all created things we may well grant That whatsoever is by nature immutable and unchangeable was never created But I add hereunto That the third Heaven is by nature immutable as we may well conceive First Because God himself is by nature immutable according as it is written Psal 102. 27. But thou art the same Job 23. 13. But he is still of one mind and who can turn him Mal. 3. 6. I am the Lord I change not Jam. 1. 17. With him is no variableness nor shadow of turning And if God himself be by nature unchangeable then all things belonging to his Essence must needs be so too but the third Heaven is something belonging to his Essence as hath been shewed therefore it must needs be by nature unchangeable Secondly That which ever was is and shall be Gods dwelling place and Gods Throne must needs be by nature immutable but the third Heaven ever was is and shall be his dwelling place and his Throne as was before in part intimated therefore it must needs be by nature immutable and if so it will necessarily follow That it was never created Fifthly I take this for another ground That which 5 Argument both is and ever hath been above the created Heavens was never created as we may well think because we cannot name any created Substance that both is and ever was above the created Heavens Indeed I grant That the humane nature of Christ and the Souls of the faithful since their separation are now as created Beings above the created Heavens yet we cannot say they have ever been so because there was a time when they were beneath the created Heavens neither can it be said of any created Substance That it both is and ever hath been above the created Heavens wherefore we may well assent to this Proposition That whatsoever both is and ever hath been above the created Heavens was never created But I add That the third Heaven both is and ever hath been above the created Heavens And so much I gather from such passages in the Word of God as speak of a place above the created Heavens as Thou hast set thy Glory above the Heavens Psal 8. 1. Be thou exalted O God above the Heavens Psal 57. 5. Thy Mercy is great above the Heavens Psal 108. 4. Christ ascended up far above all Heavens that he might fill all things Ephes 4. 10. that is above all created Heavens c. And if there be a place above the created Heavens what should that place be
be seen to begin or to be established in the earth And whereas they tell us of the Saints living and raigning with Christ a thousand years Rev. 20. 4. as if that place made much for them I would have them know that that place is not to be understood of Saints on earth as if they should live and raign with Christ in their bodies upon this corrupt earth a thousand years by vertue of a Reformation-change in this world but it is to be understood of Saints departed this life now in the third Heaven in respect of their Souls where they were to live and raign with Christ for a thousand years or more from the time when those words were spoken a certain time being there put for an uncertain even until his coming again from thence 3. It is an Error in these men to think that by the World to come the Scripture means a Reformation-change in this world seeing by the World to come we are to understand a new created world properly so called that shall consist of new Heavens and a new Earth properly so called and of new Creatures and occurrences in them as I hope to shew more fully in my next Section Yea the World to come shall be such a world wherein the righteous shall inherit everlasting life Luk. 18. 30. but supposing there should be such a Reformation-change in this world as they dream of yet we cannot therein inherit everlasting life therefore we may not understand by the World to come such a Reformation-change 4. It is an Error in these men to confound the World to come with this present world seeing the Scripture hath plainly distinguished them in many places Mat. 12. 32. Luk. 18. 30. Ephes 1. 21 c. And as the time to come cannot be all one with the time present nor the time present with the time to come so neither can the World to come be all one or at one time with this present world nor this present world all one or at one time with the World to come But leaving this phansie of theirs I proceed And I acknowledg in the fourth place That the 4 Posit World to come shall begin immediately or suddenly upon the dissolution of this present world that is to say as soon as this present world shall have an end the World to come shall begin as soon as these visible Heavens shall be dissolved there shall be other Heavens in their stead as soon as this visible Earth shall be dissolved there shall be another Earth instead thereof with other creatures in it and so the World to come shall begin immediately or suddenly upon the dissolution of this present world For confirmation whereof though I cannot produce any plain place of Scripture so clear as to convince all gain-sayers yet I can produce some probable grounds such as have satisfied my self as touching the truth of this Position As 1. The Scripture speaks not of any space of time much less of any considerable space of time that shall be betwixt the dissolution of this present world and the Creation of the World to come therefore it is probable that there shall be no considerable space of time betwixt them and consequently that the World to come shall begin immediately or suddenly upon the dissolution of this present world 2. The Scripture speaks of divers things that shall happen in and upon one and the same day viz. the great Day of the Lord. As 1. The dissolution of this present world 2. The Creation of the World to come 3. The subduing of all Christs Enemies 4. The Resignation of the Kingdom to God even the Father 5. The glorious Appearing of Christ 6. The Resurrection of the dead 7. The Sentence of the last Judgment And if all these things shall happen upon one and the same day viz. the great Day of the Lord then it is probable that there shall be no considerable space of time betwixt them and consequently that the World to come shall begin immediately or suddenly upon the dissolution of this present world 3. I have seriously thought upon that of the Apostle Paul Then shall we which live and remain be caught up together with them in the Clouds to meet the Lord in the ayr 1 Thes 4. 17. where he intimates as I conceive That the World to come shall be created after the same order in which this present world shall be dissolved And as this present world shall be dissolved first in its upper part viz. the visible Heavens Clouds and Ayr which now are so the World to come shall be created first in its upper part viz. the new Heavens Clouds and Ayr c. and so the Saints which shall be found living upon this corrupt earth when the fire beginneth to seize upon it shall be caught up together with the Saints that shall come with Christ to meet him and them in the new Clouds and Ayr for I cannot imagine that either the Saints which shall come from Heaven or those that shall come from the Earth shall meet in these corrupt Clouds and Ayr which now are and so I may well gather from this place That the World to come shall begin immediately or suddenly upon the dissolution of this present world Which Position thus cleared crosseth a certain Vse opinion of Mr Mede * In his Book on the Revelation for though he grants That the World to come shall not begin before this present world shall be dissolved yet he thinks that the Day of Judgment shall continue for a thousand years and thereupon shall follow the World to come But I would fain know what he means by the Day of Judgment in that place whether the Day of Sentence or the Day of Execution If he mean the Day of Execution he might as well have said the Day of Judgment shall continue for ever for doubtless the Execution of the last Judgment shall continue for ever and ever But if he mean the Day of Sentence I wonder he should say the Day of Judgment shall continue a thousand years seeing no good reason can be given why the Lord should so long deliberate about the Sentence of Judgment Notwithstanding then this opinion of his I am still of the opinion That the World to come shall begin immediately or suddenly upon the dissolution of this present world And if so there is no reason why good Christians should mourn grieve or be discouraged to hear of the dissolution of this present world seeing the World to come shall begin immediately hereupon It is a comfort against the death of these corrupt bodies of ours to hear that we shall have other and better bodies after the death of these so it should be a comfort against the dissolution of this world to hear that there shall be another and a better world after the dissolution of this SECT IV. Shewing The nature of the World to come considered as a Continent ANd that we may rightly understand
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
and shall raign with him a thousand years Rev. 20. 6. viz. in the state of the first and spiritual Resurrection but the last Resurrection shall not be proper only unto such as are or shall be blessed and holy 5. Because this spiritual Resurrection is not a bodily Resurrection from a bodily death but the last Resurrection shall be a bodily Resurrection from a bodily death And so for these Reasons the last Resurrection is to be distinguished from a spiritual Resurrection Secondly It informeth us That the last Resurrection 2 Informat is to be distinguished from all corporal Resurrections that have been heretofore Indeed we read of many corporal Resurrection that have been heretofore as the widow of Sarepha's son was raised from death to life by the power of God in the Ministry of Elijah 1 King 17. 22. The Shâ—namites son was raised from death no life by the power of God in the Ministry of Elisha 2 King 4. 34 35. The dead man that was cast into the Sepulchre of Elisha was raised from death to life 2 King 13. 21. The Rulers daughter was raised from death to life by our Saviour Christ Mat. 9. 25. The widow of Naims son was raised from death to life by Christ himself Luk. 7. 14 15. Lazarus after he had been in the grave four days was raised from death to life by Christ himself Joh. 11. 43 44. Tabitha was raised from death to life by the power of God in the Ministry of Peter the Apostle Acts 9. 40. Eutichus that fell down from the third loft and was taken up dead was raised again by the power of God in the Ministry of S. Paul Acts 20. 10. Yea we read That when Christ was crucified the graves were opened and many bodies of Saints which slept arose and came out of the graves after his Resurrection and went into the holy City and appeared unto many Mat. 27. 52 53. Yet I say That the last Resurrection is to be distinguished from all these 1. Because these Resurrections are so many pledges and fore-going signs of the last Resurrection 2. Because these Resurrections were but particular ones but the last Resurrection shall be a general one 3. Because these Resurrections left men in a state of mortality and in possibility of a corporal death but the last Resurrection shall not leave men in such a condition Thirdly It informeth us That the last Resurrection 3 Informat shall be common to all dead people men women and children whether good or bad just or unjust Elect or Reprobates Indeed some men shall be found living at the second Appearing of Christ who shall be caught up in the Clouds to meet him in the ayr 1 Thes 4. 17. and so they shall neither dye nor rise again only they shall be changed and this change shall be unto them instead of a Resurrection 1 Cor. 15. 51. We shall not all sleep but we shall all be changed Yet doubtless all men women and children that shall be found dead at that day of what sort or quality soever shall be raised again in their bodies and their Souls shall come into them again that in Soul and body united they may live for ever either in a state of Bliss or in a state of misery For the Prophet Isaiah saith in the plural number not excepting any Thy dead men shall live together with my dead body shall they arise Awake and sing ye that dwell in the dust for thy dew is as the dew of herbs and the earth shall cast out the dead Isai 26. 19. S. John saith I saw the dead small See John 28. 29. Acts 24. 15. and great stand before God Rev. 20. 12 13. And how can this be unless all the dead both small and great shall rise again And though the Prophet Daniel saith That many of them which sleep in the dust of the earth shall awake Dan. 12. 2. Yet doubtless he means all such sleepers who when they shall be divided into two sorts viz. Elect and Reprobates shall be but many of each sort And so the last Resurrection shall be common to all dead people men women and children Howbeit we must acknowledg some difference between the Resurrection of the just and the unjust For 1. The just and such as have done good with acceptance shall come forth to the Resurrection of life but the unjust and such as have done evil without repentance shall come forth to the resurrection of condemnation Joh. 5. 29. 2. The just and such as have done good with acceptance shall have a priority in the last Resurrection The dead in Christ shall rise first 1 Thes 4. 16. if not in time yet in dignity but the unjust and such as have done evil without repentance shall have a posteriority in the last Resurrection that is they shall rise last though not in time yet in dignity and so shall be less honorable in this Resurrection then the just shall be 3. The just and such as have done good with acceptance shall rise again not only by the power of the Trinity but also by the power of Christ as Mediator by vertue of his Merit and their Union with him but the unjust and such as have done evil without repentance shall rise again only by the power of the Trinity and not by the power of Christ as their Mediator nor by vertue of his Merit and their Union with him seeing they have no Union with him Fourthly It informeth us That the last Resurrection â— Informat shall be proper to mankind and not common to other creatures with them that is to say Though it be true that all dead men women and children shall rise again at the last day yet we may not think that dead birds beasts and fishes shall rise again with them for two Reasons 1. Because the Apostle Paul speaking largely of the last Resurrection doth restrain it to mankind excepting dead birds beasts and fishes from â—aving any share in it saying All flesh is not the â—ame flesh but there is one kind of flesh of men anoâ—her flesh of beasts another of fishes another of birds 1 Cor. 15. 39. as if he had said When I speak of the last Resurrection I would be understood to â—peak of it only in reference to mankind and not in reference to birds beasts and fishes for as these creatures dyed not in the first Adam so they shall not be raised by the second Adam 2. The reason why dead men and women shall rise again is because they have reasonable Souls living while their bodies are dead as Abraham Isaac Jacob Dives Lazarus are now alive in their Souls their bodies being dead but other creatures as birds beasts fishes have no souls living while their bodies are dead for there is this difference betwixt a man and a beast that when a man dyeth his spirit lives and ascends to God that gave it but when a beast dies his spirit dies with
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
also which shall be given and pronounced upon the Reprobates under the name and notion of unjust persons shall be to this effect Go ye cursed into everlasting fire prepared for the Devil and his Angels And the reason of this Sentence also shall be added thus For I was hungry and ye gave me no meat I was thirsty and ye gave me no drink I was a stranger and ye took me not in naked and ye clothed me not sick and in prison and ye visited me not Verily I say unto you in as much as ye did it not to one of the least of these ye did it not to me Matth. 25. 41 42 43 44 45. And will it not be just That after a Throne hath been prepared for Judgment and summons have been given and a personal appearance hath been made and a cause hath been produced and evidence hâ—th been brought in that this Sentence of Judgment should be given Yes doubtless Wherefore seeing all the proceedings of this Judgment shall be just I may well infer That the last Iudgment shall be just and righteous altogether Sixthly I affirm That the Word of God teacheth 6 Inform. â—â— something touching the time of the last Iudgment As 1. That this Judgment shall be upon one and the same day with the second Coming of Christ And for this cause the day of his second Coming is called the day of Iudgment Mat. 10. 15. 2 Pet. 3. 7. 1 Ioh. 4. 17. Iude 6. And here it should be remembred that the day of Judgment is taken and used in a double sence 1. For the day of Sentence As when it is said that every idle word that men speak they shall give account thereof in the day of Judgment Mat. 12. 36. 2. For the day of Execution As when it is said The Lord knoweth how to deliver the godly out of temptation and to reserve the unjust to the day of Judgment to be punished 2 Pet. 2. 9. Now when I say that the day of Judgment shall be the same with the day of Christs second Coming we must understand it of the day of Sentence not of the day of Execution because the day of Execution shall continue after the day of his second Coming 2. It teacheth us That the time of the last Judgment should not be thought to be far off because Saint Iames saith Behold the Iudg meaning Christ standeth before the door Iam. 5. 9. which expression is taken from an earthly Judg who when he standeth before the door should not be thought to be far of but neer at hand neither should his judgment be thought to be far of but neer at hand but Christ our Judg standeth before the door saith he therefore we should not think him to be far off but neer at hand neither should we think this Judgment of his to be far off but neer at hand Seventhly I affirm That the Word of God teacheth 7 Inform. us something touching the place of the last Judgment and shews where it shall be viz. in the World to come For it is said That Christ shall judg the quick and the dead at his appearing and in his Kingdom 2 Tim. 4. 1. Whence I gather That Christ at his second appearing shall have a humane Kingdom such as now he hath not and that where this Kingdom shall be there shall the last Judgment be But this Kingdom of his shall be in the World to come as I shall have occasion to prove hereafter therefore this Judgment of his shall be in the World to come Yet I suppose that all Divines are not of my mind Object in this For perchance one may think That this Judgment shall be in the third Heaven which now is because it is said That God shall call to the Heavens above and to the Earth that he may judg his people Psal 50. 4. Whereunto I reply That this conceit is against Answ that Article of our Creed wherein we profess to beleeve that Christ shall come from the third Heaven for to judg the quick and the dead And what need he come from thence for to judg them if he shal judg them there or there pronounce Judgment upon them Besides this place quoted from the Psalmist relates not to the place of this last Judgment but to the persons that shall be judged And so the meaning of it is as if he had said God shall command the Heaven from above to let forth the Souls that are therein and the Earth from beneath to yeeld forth the bodies of men therein that so both in Soul and body they may be judged Wherefore I cannot imagine that this Judgment shall be given or pronounced in the third Heaven Another may think That this Judgment shall be Object in the Ayr that now is because it is said That such as shall live and remain at the second Coming of Christ shall be caught up together in the clouds to meet the Lord in the ayr 1 Thess 4. 17 Whereunto also I reply That the Apostle in the Answ place quoted speaks not of the clouds and ayr which now are but of those which shall be created instead of these as hath been before intimated That the glorified bodies of Christ and his Saints shall not come into this corrupt ayr And so from this place we may better prove that this last Judgment shall be in the World to come then that it shall be in the Ayr that now is And withall I add That those Divines which have taken much pains to describe Christs Throne in the Ayr that now is might well have saved that labor Another may think That this Judgment shall be Object upon the Earth that now is and particularly in the valley of Jehoshaphat which as some say is scituate beween Mount Sion and Mount Olivet because the Prophet Joel saith That God will gather all Nations and will bring them down into the valley of Jehoshaphat and will plead with them there Ioel 3. 2. But to this I answer That if we view the Context Answ well we shall finde that the Prophet Ioel there speaks of a temporal judgment that was to be brought upon the Enemies of Israel and Iudah in the valley of Iehoshaphat and not of this last Judgment How then can it be proved from hence That this last Judgment shall be upon the earth that now is and namely in the valley of Ichoshaphat But if any will say This Temporal judgment might be a type of the last Judgment I will not gainsay it Yet all that I can gather from this is That this last Judgment shall as certainly be in the World to come as that was in the valley of Ichoshaphat that now is And it may be that the Throne of the last Judgment shall be neer about the valley of Ichosaphat which shall be in the World to come Eighthly I affirm That the Word of God teacheth 8 Inform. us something also touching the Execution of the last Judgment As
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
which may be thus expressed in two Propositions Gods Elect shall be at liberty in the world to come Reprobates shall be in bondage in the world to come The former Proposition is That Gods Elect 1 Proposition shall be at liberty in the world to come that is to say they shall be at liberty from the wrath of God and from all the effects and fruits thereof in that world and so much may be made good by sundry Arguments As 1. S. Pauls Prophecie or propheticall promise is pregnant for it where he saith The creature it self also shall be delivered from the bondage of corruption into the glorious liberty of the children of God Rom. 8. 21. Where by the children of God I understand his elect children as Joh. 11. 52. who for the present are not all his adopted children but shall be in due time and by the liberty of these I understand a liberty from the wrath of God and from all the effects and fruits of it because it is such a liberty as the creature it selfe shall partake of and I know no liberty but this that the creature here mentioned shall partake of and it is called glorious liberty for to distinguish it from the liberty which the children of God injoy in this world which is not glorious liberty as that in the world to come shall be yea it may be called glorious liberty because it shall be perfect and compleat and perfect things shall be glorious as perfect peace shall be glorious peace perfect holinesse glorious holinesse so perfect liberty shall be glorious liberty And whereas it 's said that the creature it self shall be delivered from the bondage of corruption into this liberty I understand by the creature it selfe this present fabrick of heaven and earth this present body or globe of heaven and earth which is a creature and may be distinguished from all mankind as here it is because it is a creature void of reason and though it be now in bondage to corruption by reason of mans sin yet it shall one day be delivered from this bondage by means of its dissolution and thereupon shall be new created Esa 65. 17. and so set at liberty from the wrath of God and from all the fruits and effects thereof as well as the children of God In this Text then this liberty of Gods Elect in the world to come from the wrath of God is so plainly asserted that we need not doubt thereof 2. They that shall never be afflicted in the world to come in soul body name or estate shall be at liberty from the wrath of God in that world Now Gods Elect shall never be afflicted in that world any manner of way in soul body name or estate as I gather from that Promise which saith God shall wipe all tears from their eyes and there shall be no more death neither sorrow nor crying neither shall there be any more paine Rev. 21. 4. Ergo. 3. They that shall never tast of Gods anger wrath or displeasure in the world to come shall be at liberty from his wrath in that world Now Gods Elect shall never taste of Gods anger and displeasure in the world to come as may appear by these promises I will not keep mine anger for ever Jer. 3. 12. I will not retain mine anger for ever Mic. 7. 18. He will not alwayes chide neither will he keep his anger for ever Psal 103. 9. which promises are to be understood only in reference to Gods Elect Ergo. 4. They that shall be perfectly justified in the world to come and declared so to be shall be at liberty from the wrath of God in that world Now Gods Elect shall be perfectly justified in the world to come from their sins as it is written Repent and be converted and your sins shall be blotted out when the times of refreshing shall come from the presence of God Acts 3. 19. Yea they shall be declared so to be Psal 37. 6. Mat. 13. 43. viz. to be just and righteous Ergo. 5. They that shall be perfectly sanctified in the world to come and shall be declared so to be shall be at liberty from the wrath of God in that world Now Gods Elect shall be perfectly sanctified in the world to come seeing the deliverer shall come out of Sion and shall turn away ungodlinesse from Jacob Rom. 11. 26. and shall subdue their iniquities altogether Mic. 7. 19. yea they shall be declared so to be in that they shall be presented before God blamelesse and undefiled without spot or blemish Ephes 5. 27. Ergo. 6. They that shall be found to be the children of God and manifested so to be in the world to come shall be at liberty from the wrath of God and from all the fruits and effects thereof in that world Now Gods Elect shall be found to be the Children of God and shall be manifested so to be for Christ shall say unto them Come ye blessed children of my Father Mat. 25. 34. and there shal be a manifestation of the sons of God Rom. 8. 19. Ergo 7. They that shall perfectly please God in the world to come in all their thoughts words and actions shall be at liberty from his wrath and from the fruits and effects thereof in that world Now Gods Elect shall perfectly please God in the world to come in all their thoughts words and actions for which cause it is said that they shall walk in the light of his countenance Psal 89. 15. and shall walk in the name of the Lord for ever Mic. 4. 5. and God shall make them perfect that they may do what shall be pleasing in his sight Heb. 13. 21. Ergo. 8. They that are vessells of mercy and shall have mercy kept for them for ever shall be at liberty from Gods wrath and from the fruits and effects of it in the world to come Now Gods Elect are vessels of mercy Rom. 9. 23. and shall have mercy kept for them for ever Psal 89. 2. 28. Ergo. 9. They that are delivered from the wrath to come in a meritorious way shall be at liberty from the wrath to come and from the fruits and effects thereof but Gods Elect are delivered from the wrath to come in a meritorious way 1 Thes 1. 10. Joh. 8. 36. Ergo. 16. They that shall injoy the everlasting kindnesse of God in the world to come shall be at liberty from his wrath and from the fruits and effects of it in that world but Gods Elect shall injoy the everlasting kindnesse of God in the world to come according to his promise In a little wrath I hid my face from thee for a moment but with everlasting kindnesse will I have mercy on thee Esa 54. 8. Ergo. Which Proposition thus confirmed may be usefull thus First it makes for the confutation of such as promise themselves and others a state of perfect liberty in this world as some seducers in their Pamphlets have lately done
Enemies of Gods people and so all tears shall be wiped from their eyes and their hearts shall be filled with joy unspeakable But all this is against the Word of God point-blank For 1. the Word shews That the latter times shall be perillous times for Gods faithful people 2 Tim. 3. 1. And if they shall be perillous times for them how can they be such joyful times for them as these men speak of 2. Our Saviour speaking of the wars and tumults of the latter times saith That all these are the beginning of sorrows Mat. 24. 8. And if the wars of the latter times shall be the beginning of sorrows how can they be occasions of so much joy as these speak of 3. The Word shews That the wars of the latter times shall be increased about the time of Christs second Coming Rev. 20. 9. And if so how can or shall they produce such joyful times in this world as these men expect 4. I have shewed before That that fulness of joy and gladness which is promised in the Word of God appertains not to this world but to that which is to come Wherefore we should not harken to these filthy Dreamers because we finde by experience that their Dreams are deceitful For while they dream of much light behold much darkness that may be felt and while they dream of much joy behold much sorrow and vexation of spirit Secondly It may inform us That Gods Elect shall be well rewarded at the last for all their godly sorrow in this life Indeed whiles they live here they are wont to be in heaviness through manifold temptations Whiles they live here they are wont to mourn much after a godly sort for their own sins for the sins of others for the afflictions and sufferings of Christ for the afflictions of their brethren and for all the fruits and effects of Gods displeasure But in the World to come all this sorrow of theirs shall be turned into gladness They shall have beauty for ashes the oyl of joy for mourning the garment of praise for the spirit of heaviness Isaiah 61. 3. And as this sorrow of theirs shall more or less abound in this world so shall their godly Joy more or less abound in that which is to come which will be a sufficient recompence for all their good sorrow and is still promised as a recompence thereof in divers places before mentioned Wherefore if we desire to abound with joy in that world which is to come we must be contented whiles we live here to sow in tears of godly sorrow and if we sow plentifully in this way we shall reap plentifully according to Gods promise as the Prophet saith He that goeth forth and weepeth bearing precious seed shall doubtless come again with rejoycing bringing his sheaves with him Psal 126. 6. The other Proposition is That Reprobates shall 2 Proposit abound with sorow in the world to come Which sorrow of theirs though it shall be such as no mortal man can fully conceive and express yet others have expressed what they have conceived touching the same And why may not I do the like I conceive then First That the sorrow of Reprobates in the World to come shall be not onely a privation of all those joys which belong to Gods Elect in that world but also shall be a positive and real passion of grief and vexation Secondly I conceive That in the next world they shall mourn not onely for the guilt of all those sins which shall be then and there layd to their charge but also for all those pains torments and punishments which shall be then and there inflicted on them And thirdly I conceive That this mourning of theirs shall be expressed by sighs and groans by sobs and tears by weeping and howling by grinding and gnashing of teeth Now that Reprobates shall abound with Sorrow in the WORLD to come may be thus proved 1. They that shal express their grief in the world to come by weeping and gnashing of teeth shall abound with sorrow in that world Now Reprobates shall express their grief in the next world by weeping and gnashing of teeth as the Scripture witnesseth in many places Mat. 8. 12. 22. 13. 25. 30. Ergo. 2. They that shall cry for sorrow of heart and howl for vexation of spirit in the world to come shall abound with sorrow in that world But Reprobates shall cry for sorrow of heart and howl for vexation of spirit in the world to come Isai 75. 14. Ergo. 3. They that will still contemn the spirit and practise of godly sorrow whiles they live in this world and choose rather to spend their time in carnal mirth and jollity shall abound with sorrow in that which is to come according to that of our Saviour Wo unto you that laugh now for ye shall mourn and weep Luk. 6. 25. Now Reprobates will still contemn the spirit and practise of godly sorrow whiles they live in this world Ergo. 4. They that will never repent effectually of their evil doings in this life shall abound with sorrow and anguish in the world to come according to that of the Apostle Anguish shall be upon the Soul of every man that doth evil of the Jew first and also of the Gentile Rō 2. 9. Now Reprobates will never repent effectually of their evil doings in this life Ergo. 5. They that have received or shall receive their full portion of consolation and pleasure in this world shall abound with sorrow in that which is to come as we may gather from what was said to Dives in the Parable Son remember that thou in thy life time receivedst thy good things and likewise Lazarus evil things but now he is comforted and thou art tormented Luk. 16. 25. Now Reprobates are such as either have received or shal receive their full portion of consolation and pleasure in this world Ergo. 6. They that shall be still vexed with the worm of conscience in the world to come shall abound with sorrow in that world because the worm of conscience as some Divines say is a continual remorse and furious Mr Bolton reflection of the soul upon its own wilful folly and thereby the woful misery it hath brought upon it self Now reprobates shall still be vexed with the worm of conscience in the world to come as the Scripture witnesseth Ergo. 7. They that shall be everlastingly tormented in the world to come both in soul body shal abound with sorrow in that world Now reprobates shal be everlastingly tormented in the next world both in Soul and body Their soul-torments shal be such as have not bin felt nor experienced in this life and their bodily-torments shal be such as have never bin experienced in this life Therefore doubtless they shal abound with sorrow and grief in the world to come And this latter Proposition may inform us That Vse such wicked persons as shal be found Reprobates at the last shal gain nothing
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