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
bodily Now we see by dayly experience that it is not thus with them on this corrupt earth for here the faithful Servants of God have many Tyrants that sometime raign over them in a Tyrannical way as Sin the Flesh Satan and the world here the plowers plow upon their backs and make long furrows here men Psa 66. 12 ride over their heads here they meet with a Law in their members that leads them captive to the Law of sin But we are to understand that this Promise shall be made good unto them in the new created Earth wherein they shall under Christ raign over all their Enemies bodily and ghostly which new Earth cannot be without a new Heaven And so we gather from hence That the World to come as a Continent shall consist of new created Heavens and a new created Earth 7. God said unto Abraham I will give unto â—hee and to thy seed after thee the Land wherein â—hou art a stranger all the Land of Canaan for â—n everlasting possession Genes 17. 8. Which Promise is to be made good to Abraham in his own person and to all his Elect seed in their persons Now we know that Abraham in his own person â—id possess the Land of Canaan no otherwise then â—s a stranger and that his Elect seed have not all â—ossessed it in their persons according to this Proâ—ise much less have they had it for an everlasting possession Wherefore this Promise must needs have â—eference to the World to come and to a new creâ—ted Earth wherein shall be a new Land of Canaan which Abraham and his Elect seed shall all enjoy in â—heir own persons for an everlasting possession which â—ew Earth and new Canaan cannot be imagined to â—e without a new Heaven And so I infer from â—ence also That the World to come as a Contiâ—ent shall consist of new created Heavens and a â—ew created Earth 8. It is said in another place That he who blessâ—th himself in the Earth shall bless himself in the God of Truth and he that sweareth in the Earth â—hall swear by the God of Truth because the former troubles are forgotten and because they are hid from mine eyes Isai 65. 16. And here if we compare the matter promised with the matter of the next precedent Verse together with the Reasons annexed to it and also with the matter of the next subsequent Verse we may easily find that the earth in this place is put for the new created Earth which God hath promised Wherein who so blesseth himself shall bless himself in the God of Truth and who so sweareth shall swear by the God of Truth and wherein also former troubles shall be forgotten and hid from Gods eyes Which new Earth shall not be without new Heavens as in the next Verse appears Therefore from hence also I gather That the World to come as a Continent shall consist of new created Heavens and a new createâ— Earth 9. Lastly We are taught to say to God in ouâ— prayers Thy will be done on Earth as it is in Heaven In which Petition as I conceive this worâ— Earth includes not onely this corrupt Earth wherein we live but also that new Earth which shall bâ— created instead of this Because we are to desire That Gods Will so far as it shall be revealed to menâ— may be done in both as it is in Heaven that is tâ— say we are to desire that his Will may be done iâ— this corrupt Earth in some like manner as it is now done in Heaven viz. readily willingly chearfully constantly sincerely And we are to desire thaâ— his Will may be done in the new Earth in full likâ— maner as it is now done in the blessed Heaven viz perfectly without all sinful defects And doubtlesâ— Gods will shall be done in the new created Earth aâ— perfectly by all his Elect as it is now done by thâ— Saints in Heaven which are but some of them And seeing we cannot think upon such a new Eartâ— without a new Heaven I may safely conclude That the World to come considered as a Continent shall consist of new created Heavens and a new created Earth Other Scripture-passages might be produced for the ratification of this ground but I am loath to burthen the Reader with any more in this place Fourthly I affirm That the World to come considered 4 Ground as a Continent shall in some things correspond and accord with this present world As in these particulars 1. This present world considered as a Continent consisteth of visible Heavens and a visible Earth And here by visible Heavens we commonly understand both the Airy Heaven which is now next above us and the Starry Heaven which is now next above that And here also by a visible Earth we commonly understand both the dry Land and the Waters which now are Gen. 1. 9. So the World to come considered as a Continent shall consist of visible Heavens and a visible Earth as may appear by what hath been said upon the former ground 1 Thes 4 17 Dan. 12 3 And here again by visible Heavens I understand both that Airy Heaven and that Starry Heaven which shall be created upon the dissolution of these which now are And also by a visible Earth I understand both that dry Land and those Waters which shall be created upon the dissolution of these which now are 2. This present world considered as a Continent received its beginning by Creation and was created by God himself Gen. 1. 1. So the World to come considered as a Continent shall receive its beginning by Creation and shall be created by God himself Isai 65. 17. 66. 22. Yet I dare not say that it shall be created of nothing as this present world was Indeed it is possible enough with God to create it of nothing pre-existent Yet it seems more probable to me that it shall be created of the dust of this present world after it shall be burnt up and brought to dust As the bodies of men women and children in their Resurrection shall be formed or created of the dust of their old bodies But I will not contend for this as for a matter of Faith It 's enough for us to beleeve that the World to come shall be created by God himself either of nothing or of something and if of something then it 's probable that it may be created as well of the dust of this as of any other thing 3. This present world considered as a Continent doth contain in it variety of Creatures some rational some irrational So the World to come as a Continent shall contain in it variety of Creatures some rational some irrational as I intend to shew in the next part of this Treatise after I shall have spoken of the more principal matters of the World to come Fifthly I affirm That the World to come considened 5 Ground as a Continent shall differ from this present world both for
best Christians have in this world For I grant That the regenerate have some spiritual Light in this world for which cause they are called the children of Light Luk. 16. 8. That is to say They have some light of saving knowledg which is a spiritual kinde of Light and that which is mentioned Mat. 4. 16. The people which sate in darkness saw great light and to them which sate in the region and shadow of death light is sprung up viz. the light of saving knowledg They have some Light of Holiness which is a spiritual kinde of Light too and that which is mentioned Matt. 5. 16. Let your light so shine before men that they may see your good works and glorifie your Father in Heaven They have some Light of Christian Experience which is also a spiritual kinde of Light and that which is mentioned Psal 112. 4. Vnto the upright there ariseth light in darkness But all this spiritual light of theirs is but little in comparison of that which Gods Elect shall have in the World to come because therein they shall abound with spiritual Light that is they shall have as much light of saving knowledg as much light of holiness as much light of godly experience in that world as their hearts shall be able to wish and desire to have For proof whereof these following Arguments are to be considered 1. They that have spiritual Light sown already for them shall have abundance thereof and abound therewith in the world to come Now Gods Elect have this spiritual Light sown already for them as I gather from that of the Prophet Light is sown for the righteous Psal 97. 11. where by light we are to understand spiritual Light and by the righteous all and every one of Gods Elect who are or shall be all truly righteous before God in their generations And when he saith that this light is sown for them his meaning is that God hath certainly decreed and intended to give them a ful and plentiful measure of this Light in the next VVorld as men do certainly intend a ful crop for the poor when they sow plentifully for them Ergo. 2. They that doe or shall endeavour to follow Christ in this World and to imitate His good example so far as it is imitable shall abound with spirituall light in that VVorld which is to come as we may gather from those words of our Saviour he that followeth me shall not walk in darknesse but shall have the light of Life Ioh. 8. 12. viz. the Light of the Life of grace here and the Light of the Life of glory hereafter Now Gods Elect are such as do or shall endeavour to follow Christ and to imitate his good example in things imitable Ergo. 3. They that are or shall be the Children of spirituall Light shal abound with spirituall Light in that VVorld which is to come Now Gods Elect are or shall be the Children of spirituall Light Luk. 16. 8. 1 Thess 5. 5. Ergo. 4. They that shal have God Himself to be their everlasting Light shal abound with spirituall light in the VVorld to come Now Gods Elect shal have Him for their everlasting Light Esay 60. 19 20. Ergo. 5. They that shal have Christ the Lamb of God to be their Light in the VVorld to come shal abound with spirituall Light in that VVorld But Gods Elect shall have Christ the Lamb of God to be their Light in the VVorld to come Rev. 21. 23. Ergo. 6. They that are or shall be meet to be partakers of the inheritance of the Saints in Light shall abound with spirituall light in the VVorld to come Now Gods Elect are such as are or shal be meet to be partakers of the Inheritance of the Saints in Light Col. 1. 12. Ergo. 7. They that shall be immediately taught of God in the VVorld to come shall abound with spirituall light in that VVorld Now Gods Elect shall be immediately taught of God in the next VVorld As appears Esay 54. 13. Ioh. 6. 45. Ergo. 8. They that shall have no need to teach every one his Neighbour nor every one his Brother in the VVorld to come shall abound with spirituall light in that VVorld Now Gods Elect shal have no need to teach every one his Neighbour nor every one his Brother in the next VVorld as may be gathered from Heb. 8. 11. Ergo. 9. They that shal have perfect saving konwledg of God in the VVorld to come I mean so much knowledg of him as their new natures shal be capable of shal abound with spirituall light in that VVorld Now Gods Elect shal have such perfect knowledg of God in the next VVorld as may appear by these passages they shall see God Mat. 5. 8. They shall see face to face 1 Cor. 13. 12. They shall know me from the least to the greatest Heb. 8. 11. the Earth that is the new Earth shall be filled with the knowledge of the glory of God as the Waters cover the Sea Hab. 2. 14. Ergo 10. They that shal have the perfect saving knowledg of Christs Love to his in the VVorld to come shal abound with spirituall Light in that VVorld because saving knowledge is spirituall Light Now Gods Elect shal have in the next VVorld the perfect saving knowledge of Christs Love to his according to Saint Pauls Prayer they shall be able to comprehend with all Saints what is the length and breadth and depth and height and to know the Love of Christ passeth knowledge Eph. 3. 18. 19. that is though this Love of his passeth the knowledge of men in this Life yet it shal not passe the knowledge of the Saints in that which is to come Ergo. 11. They that in the VVorld to câ—â—e shal have the perfect saving knowledge of such Divine Mysteries as are in a great part hid from many in this Life shal abound with spiritual light in that world Now Gods Elect in the VVorld to come shal have the perfect knowledge of such Divine Mysteries as are in a great part hid from many in this Life there being nothing hid now which shal not therein be revealed and made known Lu. 12. 2. Ergo. 12. They that in the VVorld to come shal have perfect saving knowledge of the works and creatures of God shal abound with spirituall light in that VVorld Now Gods Elect in the VVorld to come shal have perfect knowledge of the works and creatures of God as we may gather from Adams wonderful knowledge in the state of innocency for he then knew the nature of all creatures and gave them significant and distinct Names according to their several natures and as he named every creature so was the name thereof Now if Adam in his innocency had such admirable knowledge of al creatures doubtless the saints in the state of glory shal have much more perfect knowledge of them and so much knowledge of them as their new natures shal be made capable of and so shal abound
safe for any to remain still in the state of nature and unregeneracy because all unregenerate persons as long as they remain such are in a state of spiritual darkness being alienated from the life of God through the darkness that is in them because of the blindness of their hearts Ephes 4 18. being destitute of all saving knowledg of God of Christ and divine Mysteries and being destitute of all real holiness and godly experience And if they shall remain such until their death without doubt they shall be punished with everlasting darkness spiritual in the World to come as hath been proved Wherefore it cannot be safe for any to remain still in the state of nature and unregeneracy But there is a necessity of Regeneration on their part who are not regenerated because without this grace they cannot escape the judgment of spiritual darkness temporal nor eternal but if they can obtain this grace of Regeneration they shal be sure to obtain the blessing of spiritual light here in this life and the fulness of it in the life to come according to that of the Apostle Awake thou that sleepest and stand up from the dead and Christ shall give thee light that is the light of saving grace here and the light of glory hereafter And for the better obtaining of this grace they that want it 1. Must diligently attend unto the outward Ministry of the Word this being the instrumental Cause or Means of Regeneration as S. Peter saith We are born again not of corruptible but of incorruptible seed by the Word of God 1 Pet. 1. 23. 2. They must diligently pray for the inward Ministry of the Spirit this being the efficient Cause of Regeneration as our Saviour saith That which is horn of the Spirit is Spirit Joh. 3. 6. SECT XX. Touching the Joy of Gods Elect and the Sorrow of Reprobates in the World to come HEre followeth a tenth special Difference which shall be betwixt the parties before-named in the next world and it may be thus expressed in two Propositions Gods Elect shall abound with Joy in the next World Reprobates shall abound with Soroow in the next World The former Proposition is That Gods Elect shall abound with Joy and Gladness in the World to come VVhich Joy of theirs shall be such as none in this life can â—ully conceive nor express For doubtless it shall be exceeding wonderful and glorious and that 1. In regard of the manner of it for it shall be suitable to their new natures which they shall reâ—eivâ— 2. In regard of the measure of it for it shall exceedingly abound beyond all their former joys 3. In regard of the several objects and occasions of it for in that world they shall joy and rejoyce in God in Christ in the Nature of God the Mercies of God the Judgments of God in their inward peace and glorious condition and in all that they shall see or hear or speak or do yea the several objects and occasions of their Joy in that world shall be such and so many that they cannot now be numbered by any But that Gods Elect shall abound with Joy in the world to come may be thus proved 1. They that have such Joy and gladness already sown for them as shall be reaped in the world to come shall abound with Joy in that world Now Gods Elect have such joy and gladness already sown for them as shall be reaped in the world to come as we may gather from that of the Prophet Gladness is sown for the upright in heart Psal 97. 11. And if it be sown for the upright in heart then it is sown for all the Elect who are or shall be upright in heart and consequently they shall abundantly reap it in that world 2. They that have or shall have the beginnings of spiritual joy in this world shall abound with joy in that which is to come Now Gods Elect have or shall have the beginnings of spiritual joy in this world for so many of them as are or have been effectually called have already rejoyced in God in Christ in the works of God in the word and Promises of God in the testimony of a good conscience yea they have already rejoyced in tribulation and in hope of the glory of God and the rest of them shall one day be effectually called too so shall have the same beginnings of spiritual joy with the former sort Erg. they shall abound with joy in the world to come 3. They that have or shall have the spirit of godly sorrow in this world shall abound with joy in that which is to come according to these Promises Heaviness may endure for a night but joy cometh in the morning Psa 30. 5. They that sow in tears shall reap in joy Psal 126. 5. Blessed are they that mourn for they shall be comforted Mat. 5. 4. Blessed are ye that weep now for ye shall laugh Luk. 6. 21. Now Gods Elect are such as have or shal have the spirit of godly sorrow and contrition here in this world Erg. 4. They that shall have no cause of sorrow in the world to come shall abound with joy in that world Now Gods Elect shall have no cause of sorrow in the world to come For God shall wipe away all tears from their eyes and there shall be no more death neither sorrow nor crying neither shall there be any more pain for the former things are passed away Rev. 21. 4. Ergo. 5. They that shall sing for joy of heart in the world to come shall abound with joy in that world But Gods Elect shal sing for joy of heart in the world to come Isai 65. 14. Ergo. 6. They that shall be created a rejoycing and a joy in the world to come shall abound with joy in that world But Gods Elect shall be created a rejoycing and a joy in that world Isai 65. 18. Ergo. 7. They that shall enter into their Masters Joy in the world to come shall abound with joy in that world Now Gods Elect shall enter into their Masters Joy in that world Mat. 25. 21. Ergo. 8. They that shall have fulness of joy in the world to come shall abound with joy in that world Now Gods Elect shall have fulness of joy in the world to come as it is written In thy presence is the fulness of joy and at thy right haend are pleasures for evermore Psal 16. 11. Ergo. 9. They that shall have everlasting joy upon their heads in the world to come shall abound with joy in that world Now Gods Elect shall have everlasting joy upon their heads in the world to come Isai 35. 10. 61. 7. Ergo. Which Proposition thus proved may be useful Vse thus First It makes for the confutation of such as expect a time of much joy if not perfect joy for Gods faithful people here in this world before the end and say That the Sword which is now drawn shall subdue all the open
A DISCOVERIE OF THE VVorld to Come According to the SCRIPTURES The first Part thereof being Didactical or such as contains a Form of Positive Doctrine WHEREIN 1. The Doctrine of the World to come is propounded explicated confirmed and applyed in a more familiar method then formerly hath been observed 2. The Doctrine of Millenaries touching a New Reformed Church in the latter Times which they call A New World is confuted 3. Sundry passages of holy Writ are interpreted in reference to the World to come which have been formerly wrested and forced in a wrong sense Written by J. SEAGER M. A. and Minister of Broadclist in the County of Devon LONDON Printed by J. Macock for Luke Fawne and are to be sold at his shop at the sign of the Parrot in Pauls Church-yard 1650. TO The Parishoners of Broadclist Grace and Peace be Multiplyed BEloved in the Lord It is now full eighteen years since that I was placed by the hand of Providâ—nce as a Spirituall Pastor amongst you upon the death of Mr. Robert Stennings three years of which time I was forced by the violence of Souldiers to absent my self from you these three years only excepted I have been constantly with you and as the Lord hath given me much health and strength of nature amongst you so I have spent much of that strength in my private studdies and publick imployments for you In witness whereof I can yet produce diverse volumes of Sermons written by me and published amongst you but I account this needless seeing you your selves can witnesse enough as touching this matter I will not compare my self with other Spirituall Labourers in Gods Vineyard for I know that they have received some of them ten talents some five some two yet this I may safely say that I have not hid my Masters one talent in a napkin but have improved it with diligence for the advancement of his glory and truth amongst you Wherefore after so long a time it concerns you all to enquire how ye have profited by my Ministry for be ye well assured that after so much spirituall husbandry as hath been used amongst you in plowing sowing planting and wattering the Lord will expect a plentiful crop of saving knowledge and obedience from you For my part I am prone to think the best of you as indulgent fathers are wont to think of their children I acknowledge that diverse of your friends and allies have dyed in my time whose life was precious and whose death was comfortable unto me and I hope to be better acquainted with them in the world to come then ever I was in this world I ac-acknowledge also that there are diverse now living amongst you of whom I am perswaded such things as accompany Salvation that they do sincerely love God and his truth and have not received the Grace of God nor the word of his grace in vain and my prayer for such is That they may persevere in grace unto the end holding fast the pattern of wholsome words which they have received and may never suffer themselves to be drawn away with the error of the wicked and so fal from their own stedfastness And I must needs acknowledge a third sort amongst you whom I have hitherto apprehended as proud contemners of the Word of God in my Ministery I pray God to give them Repentance unto life that they may recover themselves out of the snare oâ— the devil and may obtain pardon for this sin before their death otherwise I tremble to think how hard it wil be with them in the great day of the Lord Christ when they shall be accountable for every good Sermon and for every wholesome truth which they have thus contemned and trampled under their feet And now my beloved being desirous before my death to leave among you some token and testimonie of my love towards you I have published this Treatise which I call A Discovery of the VVorld to come some matters herein contained have been delivered in the open Congregation and here your eyes may see what your eares have heard yea here your eyes may see more then yet your eares have heard from me or from any other as I suppose touching this subject I am perswaded in my conscience of the truth of such grounds as are here delivered and my own soul hath felt the comfort of them for which cause I am the more hopefull that the same grounds may proove usefull and beneficiall unto others You may perceive with your eyes that I have not studdied strong lines and lofty expressions in this work but have endeavoured in plain and familiar termes to unfold a great Mystery unto you I do not herein perswade you to seek and search after the knowledge of this present world and the things hereof neither do I herein perswade you to love this present world and the things hereof you are by nature prone enough unto these things but hereby I do perswade and intreate you to study the knowledge of the world to come and to be better acquainted with the Doctrine hereof then yet you are because I apprehend this as a choyce part and high degree of saving knowledge and that which will profit you more at the last then all earthly treasures whatsoever and I am perswaded it is for want of this part of saving knowledge that many errours in these latter times are so readily entertained an assented unto In brief you have here a price put into your hands by Gods providence the Lord give you hearts to make a good use of it and if at any time I shall perceive this first part of my Discovery to be acceptable and useful to the Church of God I shal forthwith if the Lord shal permit studdy to conceive a Second Part and as soon as I shall have conceived it I shall be in travel to bring it forth to publick view In the interim I commend you to God and the Word of Grace which is able to build you up and to give you an inheritance amongst all them that are sanctified Your Servant in such matters as concerns your eternal good John Seager The Contents AN Introduction Sect. I. Shewing That none should be grosly ignorant of the World to come as touching the Nature of it Sect. II. Shewing That the World to come considered as a Country or a Continent is to be distinguished from the third Heaven Sect. III. Shewing That the World to come shall have no Being before this present evil world shall be dissolved but shall begin immediately thereupon Sect. IV. Touching the Nature of the World to come considered as a Continent Sect. V. Touching the second Coming of Christ in the Flesh Sect. VI. Touching the last Resurrection Sect. VII Touching the last Judgment Sect. VIII Touching the Personal-Humane Kingdom of Christ in the World to come Sect. IX Touching the different Conditions of good and evil Angels in the World to come Sect. X. Touching the blessed Condition of Gods Elect
and the cursed Condition of Reprobates in the World to come more generally considered Sect. XI Touching the Salvation of Gods Elect and the Destruction of Reprobates in the World to come Sect. XII Touching the Life of Gods Elect and the Death of Reprobates in the World to come Sect. XIII Touching the Glory of Gods Elect and the Shame of Reprobates in the World to come Sect. XIV Touching the Honor of Gods Elect and the Contempt of Reprobates in the World to come Sect. XV. Touching the Liberty of Gods Elect and the Bondage of Reprobates in the World to come Sect. XVI Touching the Dominion of Gods Elect and the Slavery of Reprobates in the World to come Sect. XVII Touching the Riches of Gods Elect and the Poverty of Reprobates in the World to come Sect. XVIII Touching the Peace of Gods Elect and the Tribulation of Reprobates in the World to come Sect. XIX Touching the Light of Gods Elect and the Darkness of Reprobates in the World to come Sect. XX. Touching the Joy of Gods Elect and the Sorrow of Reprobates in the World to come Sect. XXI Touching the Security of Gods Elect and the Fear of Reprobates in the World to come A DISCOVERY OF THE World to Come An Introduction IT is well known of some That many learned men have written many learned Tractates concerning this corrupt World wherein we live In which they have discovered not only the whole Continent thereof which they call the Globe of Heaven and Earth but also severall Parts Countries and Occurrences belonging to the same who by this industry of theirs have deserved well of all Students and lovers of learning Wherefore it should not be thought presumption for me being a Minister of the Gospel though the least of many to discover in this Tractate such as it is my thoughts concerning the World to Come In as much as the world to come is a subject of transcent worth and excellencie far surpassing al that can be thought or spoken concerning this polluted world And it was wont to be thought as a vertue in any to have their minds much taken up about this Subject which being esteemed as a vertue in others should not be imputed as a vice unto me Now in this Treatise I intend to take the Sacred Scripture for my guide and to say no more herein then I shall conceive to be warranted thereby And seeing I have not as yet so much as heard or read of any writer that hath professedly made a Discovery of the World to come though many have written of the Heaven that now is it may not be expected that I should observe so exact a Method in this discourse as doubtless some after Writers may yet I intend to lay down my Meditations touching this subject in the same Order in which they have been represented to me and conceived by me SECTION I. Shewing That none should be grosty ignorant of the World to come as touching the nature of it THere be some things which a Christian may safely be ignorant of without any prejudice to his soul as on my part it is freely confessed That I know not God perfectly 1 Cor. 13. 9. I know not the minde of the Lord perfectly Rom. 11. 34. I know not the times and seasons which the father hath put in his own power Act. 1. 7. I know not the numericall day and hour of Christs second comming Mat. 25. 13. I know not the certain definite number of my particular sins Psal 19. 12. I know not the full power of Gods anger Psal 90. 11 Which ignorance being inavoydable on my part anâ— so no sin in me cannot be any way prejudiciall to my soul yet I do not think it safe for any to be grosly or perversly ignorant of the World to come as touching the nature of it Howbeit I conceive this ignorance to be too common amongst many Christian professors in these our days for do but ask many of them what the Scripture means by the World to come and either they will say We cannot tell or else they will say It means nothing else thereby but the third heaven or the highest heaven which now is and so they conceive no difference betwixt the world to come and the highest heaven And do but observe the discourses of many both in publike and in private when they speak of the World to come and you shall finde that they will never expresse distinctly what they mean by this subject from which answers and practises of theirs I thus infer within my self Surely these people have had some good thoughts in their minds concerning the World to come and they can speak much of divers things and occurrences which shall be in it but are still ignorant thereof as touching the nature of it And doubtlesse this ignorance hath been occasioâ—ed and is still continued and fomented by a misâ—â—ision or mis-understanding of divers such Scripture â—assages as do plainly describe unto us the nature of â—â—e World to come and as long as such passages are â—is-understood how can it be but that people â—â—ould be grosly ignorant of this subject Whereâ—ore I shal endeavour in the following Sections to gâ—ve a true interpretation of those forenamed scripâ—ure-passages as occasion shall be offered that so all â—ay be rightly informed touching the nature of this â—â—bject Mean while I affirm That none should be grossely A Position ignorant of the world to come as touching the nature of it but all should understand in some competent measure what the Scripture means by this subject and that for these Reasons First It cannot be denyed that the world to comâ— Reasons is often mentioned in the New Testament as in thesâ— passages Mat. 12. 32. Whosoever speaketh against the holy Ghost it shall not be forgiven him neitheâ— in this world neither in the world to come Mark 10. 30. He shall receive an hundred folâ— now in this time and in the world to comâ— eternall life Luk. 20. 34 35. The children of this world maâ—ry and are given in marriage but thâ— which shal be accounted worthy to obtain thâ— world and the resurrection from the deaâ—â— neither marry nor are given in marrage Eph. 1. 1. 21. Christ is far above every naâ—â— that is named not only in this world but aâ—â— in that which is to come Heb. 2. 5. Vnto the Angels hath he not put â— subjection the world to come Heb. 6. 5. They have tasted the good Word God and the powers of the world to come In all which places the world to come is not oâ— mentioned but also plainly asserted yea distinguiâ—â—ed from this polluted world And wherefore shoâ— it be so often mentioned in the New Testameâ—â— but for this end that all should rightly understâ—â—â— the nature of it Whatsoever things are thus wrâ—â—ten are written for our learning Rom. 15. 4. â— if so then none should be grosly or perversly ignorâ—â—â— of the nature of it Secondly Things revealed belong to
us and to our children for to know them Deut. 29. 29. and we are commanded to search the Scriptures that we may understand what is revealed in them Joh. 5. 39. And he that shall still continue stubbornly ignorant of his masters revealed will shall be beaten with stripes that is he shall have his portion of torments in the world to come Now the world to come is revealed in the Word of God and much therein is revealed concerning it Therefore it cannot be safe for any to continue grosly or perversly ignorant thereof nor of what is meant thereby Thirdly They that understand not the world to come nor the nature of it cannot so ardently desire and affect the fruition of it as those that do because good things are most desired of such as know them best And as none do so earnestly desire the blessed enjoyment of God and of Christ as those that have most acquaintance with God in Christ so none do so strongly desire the world to come and the enjoyment of it as those that have most 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
but the third Heaven And if we acknowledg concerning God himself That he is and ever hath been above the created Heavens as we may well acknowledg because he is said to be most High and to be higher then the highest of created Beings why should we not also acknowledg concerning the third Heaven which is Gods essential Place or Vbi that it both is and ever hath been above the created Heavens and if so then it will necessarily follow That it was never created Sixthly I take this for another ground That 6 Argument which is a place of perfect Bliss was never created which I conceive to be true because there is no perfect Bliss to be found in this created World and we use to say None are perfectly blessed while they remain in this World but are subject to many defects and imperfections their knowledg cannot be perfect because it is mixt with ignorance their joy cannot be perfect because it is mixt with sorrow their love cannot be perfect because it is mixt with hatred their righteousness cannot be perfect because it is mixt with sin Yea this whole Creation is so far from being a place of perfect Bliss that it groans to be dissolved and so to be resolved into a more blessed condition and if there be no perfect Bliss to be found in this created world then it must needs be found in an uncreated place But say I The third Heaven is a place of perfect Bliss for there the Father is perfectly blessed above all degrees of comparison or comprehension there the Son is perfectly blessed in his degree and there the Saints are perfectly blessed in their degree and it is commonly said That this Heaven is a blessed Coelum beatorum Heaven the Heaven of blessed Ones and of blessed Souls departed and if so then it will follow That it was never created Seventhly I take this for my last ground That Argu ∣ ment 7 which never was any thing of or belonging to this created world was never created which Proposition we may well assent unto because all created Beings either were or are of or belonging to this created world And I add That the third Heaven never was any thing of or belonging to this created world as may appear by such places of Scripture as do distinguish this Heaven from this created world and from all things of or belonging thereunto Thus the Fathers being in this Heaven is distinguished from his being in this created world Our Father which art in Heaven Mat. 6. 9. Whosoever shall confess me before men him will I confess before my Father which is in Heaven Whosoever shall deny me before men him also will I deny before my Father which is in Heaven Mat. 10. 32 33. Thus Christs being in Heaven as touching his humane nature is distinguished from his being in this created world I came forth from the Father and am come into the World Again I leave the World and go to the Father Joh. 16. 28. This same Jesus which is taken up from you into Heaven shall s◠come again in like manner as ye have seen him g◠into Heaven Acts 1. 11. Thus the being of holy Angels in this Heaven is distinguished from their being in this created world at other times In Heaven their Angels do always behold the face of my Father which is in Heaven Mat. 18. 10. Likewise joy shall be in Heaven in the presence of the Angels of God Luk. 15. 7 10. And thus the being of faithful Souls in this Heaven is distinguished from their former being in this created world Luk. 23. 43. To day shalt thou be with me in Paradise From which distinguishing places I gather That this third Heaven never was any thing of or belonging to this created world and if so then it will follow from hence That it was never created And I would here demand of any indifferent Reader not prepossessed with prejudice Whether our Saviour Christ and the faithful Souls departed at the time of their ascention into this Heaven did not leave this created world altogether and so go unto the Father If you say They did not then you grant that they yet remain in some part of the created world and that at the time of their ascention they went but from one part of this created world unto another and consequently from one place of misery unto another But if you say They left this created world altogether when they ascended into this Heaven then by consequence you grant That they are now in an uncreated Heaven and so you do consent unto all that I have said concerning this matter Wherefore I hope these seven Arguments before produced will suffice for proof of my former assertion Howbeit to make the matter yet more plain I shall be contented to answer such Objections as I can imagine will be raised against the said assertion Peradventure some man will say Many natural Object 1 Philosophers have written much of the blessed Heaven which they call the Empyrean Heaven and Coelum Empyreum they say It is a created Heaven for which cause your former Assertion is the more to be suspected 1. My former Assertion is not to be tryed by the rules of natural Philosophy but by the written Answ Word of God which speaks of divers matters above the reach and proper scope of natural Philosophy and so I do not take natural Philosophers to be competent Judges in this case though I am willing to hear them when they speak of matter proper to their Science yet I think it more proper for a Divine then for a natural Philosopher to write of the third Heaven 2. Whatsoever they say touching this Subject I have met with a Christian Philosopher a judicious Writer who acknowledgeth the Bartholinus de Coelo third Heaven to be an uncreated Heaven to be distinguished from the whole created world and proveth that Empyrean Heaven of which they speak so much to be a meer Chimera or figment of their own and I hold the testimony of one such Christian Philosopher to be of more validity for my cause then the testimony of many more natural Philosophers can be against it Peradventure another will say Many good Divines Object 2 have spoken much of a blessed Heaven but not one word of an uncreated Heaven as you do but still they understand the third Heaven to be a part of the created world and why should you dissent from them 1. If in this point I dissent from good Divines Answ it is not out of any ill-will to them but out of love to the truth and out of a desire to manifest the truth that hath been too long concealed from many Amicus Socrates Amicus Plato Amicior Veritas 2. Suppose those good Divines do not agree with me in plain words nor speak out as I do That the third Heaven is an uncreated Heaven but seem to imply that it is a part of the created
world Yet I take it they do agree with me in effect and by good consequence when as they teach That the third Heaven is incorruptible unchangeable immoveable for if it be incorruptible unchangeable immoveable how can it be any part of the created world or if it be any part of the created world how can it be incorruptible unchangeable immoveable seeing we know that the whole created world is corruptible and groans to be delivered from the bondage of corruption Rom. 8. 21 22. And as it is corruptible so it is changeable and shall be changed Psal 102. 26. And as it is changeable so it is moveable and shall be moved and shaken yea it shall be shaken in pieces at the time of its dissolution as it is written Yet once more I shake not the Earth only but also Heaven Heb. 12. 26. If then those good Divines which the Objection speaks of do agree with me in effect and by good consequence why should I be blamed for speaking that plainly which they speak obscurely and implicitely Peradventure another will say If there be an Object 3 uncreated Heaven in all probability the Heaven of Heavens should be that but the Heaven of Heavens is a created Heaven as may appear Nehem. 9. 6. where it is said Thou even thou art Lord alone thou hast made Heaven the Heaven of Heavens with all their Host c. and if so then the third must needs be a created Heaven also I dare not confound the third Heaven with the Answ Heaven of Heavens as some have done even supposing them to be both one and that whatsoever is affirmed or denyed of the one may also be affirmed or denyed of the other But I conceive a great difference betwixt them for by the Heaven of Heavens in the place before quoted and in some other places of Scripture I understand only the highest of created Heavens which in reference to those inferior Heavens which are within its circumference is called the Heaven of Heavens But by the third Heaven I understand the highest Heaven Luke 19. 38. which is higher then the highest of created Heavens and hath no other Heaven above it being the highest of all Heavens and the highest mentioned in Scripture whereas the Heaven of Heavens before mentioned though it be the highest of created Heavens yet it is not the highest of all Heavens but hath this third Heaven above it Now I acknowledg That the Heaven of Heavens in the former sence considered is a created Heaven according to that of Nehem. 9. 6. and being the highest of created Heavens it must needs be it self also a created Heaven But it will not follow from hence That the third Heaven is a created Heaven because this is above all created Heavens and therefore must needs be uncreated as hath been shewed before And for the better avoyding of strife about words I acknowledg also That the third Heaven in a tolerable sence may be called the Heaven of Heavens viz. in respect of its transcendent excellency as God sometimes is called God of Gods Lord of Lords and King of Kings yet I do not remember that it is any where so called in Scripture but if it be any where so called it cannot be the same with the Heaven of Heavens before described Peradventure another will say If there be an uncreated Heaven that third Heaven into which Saint Object 4 Paul was caught up 2 Cor. 12. 2. should seem to be that but that third Heaven may be thought to be a created Heaven because it is called the third in reference to two created Heavens viz. the Airy Heaven and the Starry Heaven and if these two be created Heavens then the third also must needs be so too The consequence of this Objection is denyed for we read of two Adams in Scripture the first Answ Adam and the second and the first Adam was sinful yet it will not follow from thence that the second Adam was so too So though I grant the two Heavens before mentioned to be created Heavens yet it will not follow from hence that the third is so too And as I acknowledg that third Heaven into which Saint Paul was taken up to be that blessed Heaven of which I speak in my former Assertion so I have proved by seven Arguments already That it was never created and I am the more confirmed in it because Saint Paul calls that third Heaven by the name of Paradise and saith he heard unspeakable words in it not lawful to be uttered 2 Cor. 12. 4. whereas if a man could see and hear all that is to be seen and heard in the created Heavens I suppose it might be lawful for him to utter it Peradventure another will say That which is and Object 5 ever shall be the habitation of created Beings is a created place but the third Heaven is and ever shall be the habitation of created Beings as of Christs humane Nature of holy Angels and of faithful Souls departed therefore it is a created place First I acknowledg that the third Heaven is for the present the habitation of some created Beings Answ yet it will not follow from thence that it is a created place for we read that God himself is and ever hath been the habitation and dwelling place of the faithful in all generations Psal 71. 3. Psal 90. 1. Psal 91. 1. yet we may not thence infer that God is a created Being So though I grant That the third Heaven is the habitation of some created Beings for the present yet we may not hence infer That it is a created place Secondly Whereas the Objection saith That the third Heaven shall ever be the habitation of created Beings as now it is this is plainly denyed by me for I believe That the third Heaven shall be the habitation of Christs humane Nature of holy Angels and faithful Souls as now it is only for a time Rev. 20. 4. that is until the Father shall have put all things under his feet and shall have subduedall his enemies Psa 110. 1. and until the times of restitution of all things Acts 3. 21. and when this time shall be expired which shall be at the end of this present world I believe That Christ in his humane Nature shall come again from the third Heaven with all his holy Angels and Saints with him for to judg and raign for ever after in the World to come and that he shall then deliver up the Kingdom to God even the Father 1 Cor. 15. 24. What Kingdom That personal Kingdom of the Father in which he now raigneth and shall raign till then and that then the Father shall be All in All in his own personal Kingdom as he was before Christ came thither and shall be supream over all elsewhere though the Son be after a sort now equal with him and so shall Christ ever after sit upon his own personal Throne and raign in his own personal Kingdom Rev. 3. 21. Luk. 22.
29 30. as I shall have occasion hereafter in this Treatise to shew more fully Now what other matters will be objected against my former Assertion I cannot imagine but the former Objections are thus answered and I suppose that other such like may as easily be answered And all that hath been said in this Section tends to the confutation not only of such as think the third Heaven to be a created Heaven but also of such as think the World to come to be all one with the third Heaven whereas it may plainly appear by what hath been said That the World to come considered as a Continent is to be distinguished from the third Heaven SECT III. Shewing That the World to come considered as a Continent shall have no Being before this present evil World shall be dissolved but shall begin immediately thereupon FOr evidencing whereof these four Positions are to be proved viz. 1. This present World is evil 2. This present World shall be dissolved 3. The World to come shall have no Being before this present World be dissolved 4. That it shall begin immediately thereupon That this present World is evil is plainly acknowledged 1 Position Gal. 1. 4. Christ gave himself for our sins that he might deliver us from this present evil World where this present world is called an evil world not in respect of the original first condition of it for that was very good And God saw every thing that he had made and behold it was very good Gen. 1. 31. Nor in respect of the substance of any creature contained in it for every creature of God is good viz. for the substance of it 1 Tim. 4. 4. But it is called an evil world in respect of two accidents belonging to it viz. the evil of sin and the evil of pain or punishment The first thing that proves this present world to be evil is sin whereof there is much to be found and many are the corruptions and pollutions that are in this world through lust 2 Pet. 1. 4. 2 Pet. 2. 20. 1 Joh. 2. 16. For the reprobate Angels who sinned in the beginning do sin still and can do nothing else but sin and all men and women now living in this world are sinful by nature and sinful by practise and do sin dayly in thought word or deed by omission or commission some unto death and some not unto death 1 Joh. 5. 16. And if I should here reckon up in order all the particular sins mentioned or spoken against in the Word of God it would be no hard matter to nominate or find a subject person if not many subject persons for every sin Yea there is no man so just upon earth that doth good and sineth not Eccles 7. 20. Who can say I have made my heart clean I am pure from my sin Prov. 20. 9. If we should say our sins are but few the Prophet will tell us they are more then can be numbered by us for who can understand his errors Psal 19. 12. Or if we should justifie our selves and say We have no sin we should but act the part of Deceivers Lyars Hypocrites and Apostates for if any man say â—e hath no sin he deceiveth himself and there is no â—ruth in him he maketh God a lyar and his Word â—s not in him 1 John 1. 8 10. Now sin is evil Psal â—4 14. and the greatest of evils because it hath no â—eal good in it but is most opposite unto the greatest good and is the cause of all other evils And if sin be evil then the world that hath so much sin in it must needs be evil too because of sin and as it was never evil before sin came into it so it was never good since in this respect And how can it be good â—n this respect seeing sin is a transgression of the Law a work of the Devil the World and the Flesh seeing it is hateful to God and hurtful to men a dishonor to God and a reproach to men a grief to God and to all good men and the only Make-bate betwixt God and man Yea as long as we shall find any sin in the world whether it be original or actual against Law or Gospel against God our neighbor or our selves we may safely say It is an evil world by reason of sin Thus it was an evil world by reason of sin in Noahs time because then the wickedness of man was great upon the earth and every imagination of the thoughts of his heart was only evil continually the earth also was corrupt before God and the earth was filled with violence Gen. 6. 5 11. It was an evil world when there was no King in Israel because then every man did that which was right in his own eyes Judg. 17. 6. It was an evil world by reason of sin in Zedekiahs time because then the King himself did that which was evil in the sight of his God and all the chief of the Priests the Prophets transgressed very much after all the abominations of the Heathen â—â—d polluted the house of the Lord which he had hallowed in Jerusalem and they mocked the Messenger of God and despised his words and misused his Prophets until the wrath of the Lord arose against his people till there was no remedy 2 Chro. 36. 12 14 16. It was an evil world by reason of sin in the Prophet Hosea's time because then there was no truth noâ— Hos 4. 1 2. mercy c. It was an evil world by reason of sin in our Saviours time because then many loved darkness rather then light because their deeds were evil c. John 3. 19 20. And thus it is an evil world by reason of sin even at this day for we know that many Countries at this day are meerly Paganish and Atheistical with God and without Christ and many others have taken up a false Religion as Judaism Mahomatism Antichristianism and Sectarismâ— yea the most reformed Countries and Churches at this day are blemished with many deformities and this English Nation which was wont to be renowned for the form and power of godliness is now become a very sink of errors and abominable practises so that a stranger or forraigner may now nod the head at England and say There are many deceivers in England who have deceived many There are in it many false Prophets that walk about Mat. 24. 11 Mat. 7. 15. in sheeps clothing but inwardly are ravening wolves There are many false teachers that privily 2 Pet. 2. 1. bring in damnable heresies even denying the Lord that bought them There are many that creep into 2 Tim. 3. 6 7. houses and lead captive filly women laden with iniquity led away with divers lusts ever learning and never come unto the knowledg of the truth There are many that will not endure sound doctrine 2 Tim. 4. 3 4. but after their own lusts do heap to themselves teachers having itching
ears and turning their â—ars from the truth are turned unto fables There 2 Pet. 2. 2. â—re many that follow the pernicious ways of Seducers by reason of whom the way of truth is evil spoken of And there are many that are lovers of 2 Tim. 3. 2 3 4 5. their own selves covetous boasters proud blasphemers disobedient to parents unthankeful unholy without natural affection truce-breachers false accusers incontinent fierce despisers of those that are good traytors heady high-minded lovers of pleasures more then lovers of God having a form of godliness but denying the power thereof And as it is an evil world at this day by reason of sin so we may well expect that it shall grow worse and worse towards its end and dissolution because our Saviour hath said That towards the end iniquity shall abound and the love of many shall wax cold Mat. 24. 12. wherefore we may well acknowledg this present world to be evil in respect of sin The second thing which proves this present world to be evil is pain or punishment whereof also there is much to be found and as long as a man lives in this world his flesh upon him shall have pain and his soul within him shall mourn Job 14. 22. Sin and punishment are as the cause and the effect as the mother and the daughter the one leads the way the other drags after the one makes men merry for the present the other makes them mourn afterward and as all men living have sinned so they do all suffer for their sin more or less in one kind or other only with this difference those pains which are suffered by Gods Elect in this world are truly said to be castigatory and such as do prepare them for eternal Salvation but those which are suffered by the rest are truly said to be vindicatory and such as do prepare them for eternal wrath And the pains of this life are either inward such as are inflicted upon the Soul or inward man or else outward such as are inflicted upon the body or outward estate of man But if any desire to have a particular accompt of the pains of this life he must hear and observe the several plaints and cries of all particular persons and so you shall have one to cry out Oh my head another Oh my eye another Oh my tooth another Oh my heart another Oh my back another Oh my bones another Oh my bowels another Oh my thigh another Oh my foot You shall have one to complain of the Fever another of the Plurisie another of the Dropsie another of the Palsie another of the Stone another of the Strangury another of the Gout You shall hear one bewail his corporal blindness another his deafness another his lameness another his poverty another his oppression another his losses another his imprisonment another his banishment And perchance you shall have another say The graves are ready for me and the pains of death or the pains of Hell are upon me Thus lust when it hath conceived bringeth forth sin and sin when it is finished bringeth forth death Jam. 1. 15. Yea not only man himself doth thus suffer for his sin in this world but also other creatures do suffer pain for mans sake and the whole Creation is in pain and groans to be delivered from that bondage of corruption which the sin of man hath brought upon it Rom. 8. Now all pain or punishment is evil in its own nature Mat. 6. 13. That which helps to make the days of our pilgrimage to be few and evil Gen. 47. 9. And all the days of the afflicted are evil Prov. 15. 15. And consequently this present world that hath so much pain or punishment in it must needs be evil in this respect And if here it should be asked Whether the latter days of this world shall not be better then the former and more free from pain and punishment My Answer should be I think they shall not because our Savior hath foretold us of many painful evils that shall happen towards the end of this world as of Wars and rumours of Mat. 24. 6 7 10 30. Wars of Famines Pestilences and Earthquakes in divers places of the rising of Nation against Nation and Kingdom against Kingdom of the rising of parents against their children and children against their parents of hating and betraying one another and sheweth That at the very time of his second appearing all the Tribes of the Earth shall mourn and doubtless they shall then mourn not only by reason of sin but also by reason of pain and punishment that shall be then upon them Wherefore I infer from what hath been said That this present world is evil and is likely to beget worse both in respect of sin and also in respect of pain or punishment Yet I find in some Books printed of late years Vse that some men have dreamed of a great change in this world before the end not for the worse but for the better they say That this old world in its latter age and towards its end shall grow better and be more free from sin and pain then ever it was for say they Upon the fall of Antichrist there shall be a National Conversion of the Jews and thereupon shall follow a great Conversion of the Gentiles and such a golden age for holiness and happiness as never hath been Yea some of them have said That there shall be a Reformation-change all the world over at least in Discipline before its end But I would tell such Dreamers Surely a deep sleep is fallen upon you you sleep in the day of spiritual light and not in the night of spiritual darkness as others do you are more swayed by the letter then by the proper sence and scope of those Scriptures which you bring for the proof of that phantastical New-World of which you speak you balk the New-Testament and hide your selves under the dark Prophecies of the Old whereas you should consider that Christ and his Apostles have so clearly interpreted the Prophets as touching the latter times and have so fully stated the evil and perillous condition of them that we need not appeal from them to the Prophets in this Argument And whereas in your printed pages you quote divers passages out of the 11 Chapter to the Romans as if they were pat and sure for your opinion I would tell you also That you much mistake the proper occasion and scope of that Chapter for you should know that the Apostle in the said Chapter doth speak of the Jews of his present time and not of a latter off-spring of them as may appear vers 5. and that the Jews of his then present time were some of them of Gods Election and others not vers 7. and that those of the Election were some of them converted and others were not vers 14. but as for such as were unconverted among them he was willing to convert and save them and had
gold is in it it should only then purge and refine the world and the substance thereof should remain yet the Scripture sheweth plainly That by the fire of that great Day the Heavens shall pass away with a great noise and the Elements shall melt with fervent heat the Earth also and the works that are therein whether works of the first Creation or works of nature or works of mans art and industry shall be burnt up 2 Pet. 3. 10. Now when any substance is consumed and burnt up it is more then purged â—â—om its corruption but this present world shall â—e one day consumed and burnt up in respect of its â—â—esent substance and so it shall be more then purged â—â—d refined by fire Much more I might say against this opinion if 〈◊〉 had the Books of such as have asserted it â—ut I have them not yea I am a plundered man one â—â—at hath but few Books left therefore I will say â—o more now touching this opinion The fourth opinion is of those who think that the â—â—me of this worlds dissolution is yet one thousand â—ears off at least as some of the Millenaries of these â—imes think in favor of which opinion they bring â—hat of Saint Peter A thousand years with the Lord â—s as one day and one day as a thousand years â— Pet. 3. 8. And that of Saint John The Souls of â—hem which were beheaded for the witness of Jesus â—ived and raigned with him a thousand years Rev. â—0 4. From which places they infer That the time of this worlds dissolution must needs be yet one â—housand years off at least but these places rightly weighed will never prove their opinion For suppose that those passages as they lie have reference to the end of this world and suppose that those two Apostles Peter and John by vertue of those passages in their time thought the end of the world to be a thousand years off yet we should consider that a thousand years and more are by gone and past since those words were spoken by them and consequently though they in their times might conceive the end of the world to be then a thousand years off yet we in these times have no reason to think it so far off Nay I have shewed before That we have good reason to think that the time of this world dissolution is near at hand Again That which hath been said touching thâ— worlds dissolution should admonish us to moderatâ— our minds and affections in the use of all worldlâ— things though never so lawful in themselves according to that of Saint Paul The time is short It remaineth that both they that have wives be â—â— though they had none and they that weep as thougâ— they wept not and they that rejoyce as though theâ— rejoyced not and they that buy as though theâ— possessed not and they that use this world as not â— busing it For the fashion of this world passeth away 1 Cor. 7. 29 30 31. Lastly It should exhort us to all holiness of liâ— and conversation according to that of Saint Peterâ— Seeing then that all these things shall be dissolveâ— what manner of persons ought ye to be in all hoâ—â— conversation and godliness 2 Pet. 3. 11. where wâ— may not think that the Apostle teacheth us to distinguish between an holy conversation and godlinesâ— because these two agree in one an holy conversatioâ— is a godly conversation and a godly conversation as holy conversation But in that place he teachetâ— two things First That the certainty of this worlds dissolution should perswade us to be universal in our obedience that is in the practise of holy and godly duties which universal obedience is that which Goâ— commandeth at our hands Let not the Book of thâ— Law depart out of thy mouth but meditate thereiâ— day and night that thou mayst observe to do according to all that is written therein Josh 1. 8. It is thaâ— which God wisheth for on our behalf Oh thaâ— there were such an heart in them that they would â—ear me and keep all my Commandments always Deut. 5. 29. It is that which he hath promised to â—eward with many blessings Psal 19. 11. Josh 1. 8 c. It is that which is and will be dangerous for us â—o neglect For he that breaketh the least of Gods Commandments and teacheth men so without reâ—entance shall be the least in the Kingdom of God Mat. 5. 19. Yea it is that which all men will either wish for or rejoyce in at the time of the worlds â—issolution Therefore I say That the certainty of â—his worlds dissolution should perswade all men to be universal in their obedience in the practise of holy â—nd godly duties Let us not then my Brethren content our selves with the bare and naked professiâ—â—â—f godliness nor with some good words in prayer â—nd conference nor with the doing of many things commanded with Herod while we allow our selves in the omission and neglect of many other But let us strive to practise every known duty prescribed in Gods Word after the example of Zachariâ—as Elizabeth his wife who walked in all the Commandments of God blameless Luk. 1. 6. remembering what David saith Then shall I not be ashamed when I have respect unto all thy Commandments Psal 119. 6. Secondly In that next fore-quoted place of Saint Peter he teacheth That all Christians should be eximious and exemplary before others in their obedience and that in all holy conversation and godliness which exemplary obedience also is that which God commands at our hands thus Let your light so shine before men that they may see your good works Mat. 5. 16. It is that which will cause the observers of it to glorifie God * Mat. 5. 16 It is that which is commended in the converted Corinthians for their zeal provoked many 2 Cor. 9. 2. and in the converted Thessalonians for they were ensamples to all that believed in Macedonia and Achaia 1 Thes 1. 7. And it is that which shall not be forgotten another day for they that exceed others here in the practise of holiness and vertue shall exceed them also hereafter in glory 1 Cor. 15. Yea it is that which many wil wish for and many will rejoyce in at the time of this worlds dissolution Therefore the certainty and nearness of this worlds dissolution should perswade all Christians to be exemplary before their brethren in all holy conversation and godliness Let us not then be altogether careless of a good conversation with Gallio and many others neither let us be of a loose and dissolute conversation with the Gentiles Rom. 1. Neither let us be of a scandalous conversation with those Jews through whom the Name of God was blasphemed among the Gentiles Rom. 2. Neither let us be exemplary for wickedness as Cain Balaam and Jeroboam were Neither let us be lukewarm in the practise of godliness as the Laodiceans were But let us strive to excel in vertue and to
go before others in all holy conversation and godliness remembering that whatsoever good any man doth that shall he receive of God whether he be bond or free Ephes 6. 8. The third Position here to be proved is That 3 Posit the World to come shall have no Being before this present World shall be dissolved And for proof hereof It should be considered first That the World to come is often mentioned in Scripture as a Consequent not only of this present world but also of the end of it as Mat. 12 32. Luk. 18. 30. Ephes 1. 21. Heb. 2. 5. 2 Pet. 3. 13. Yea I dare say That wheresoever the World to come is mentioned in the Word of God either in so many words or by way of interpretation it is mentioned as a Consequent of the end of this world Now that which shall be a Consequent of the end of this world shall have no Being before this present world shall be dissolved and ended but the World to come shall be a Consequent of the end of this world therefore â—t shall have no Being before this present world shall be dissolved It should be considered again That all things properly belonging to the World to come shall folâ—ow the end of this present world as at the end of â—his world Christ shall deliver up the Kingdom to God even the Father 1 Cor. 15. 24. At the end of this world the Son of man shall send forth his Angels and they shall gather out of his Kingdom all â—hings that offend and them which do iniquity and shall cast them into a furnace of fire Mat. 13. 40 41 42. At the end of this world the Angels shall â—ome forth and sever the wicked from among the â—ust Mat. 13. 49 c. And if all things properly belonging to the World to come shall follow the â—nd of this world then the World to come it self shall have no Being before this present world shall be dissolved but the former is true therefore the latter And it should be considered thirdly That where there is an orderly succession of collective bodies there the Being of the latter doth pre-suppose the dissolution of the former as the Monarchy of the Medes and Persians had no Being before the Monarchy of the Babylonians was dissolved the Monarchy of the Greeks and Macedonians had no Being before the Monarchy of the Medes and Persians was dissolved the Monarchy of the Romanes had no Being before the Monarchy of the Greeks and Macedonians was dissolved And as the Kingdom of David had no Being before the Kingdom of Saul was dissolved the Kingdom of Solomon had no Being before the Kingdom of David was dissolved and the Kingdom of Rehoboam had no Being before the Kingdom of Solomon was dissolved So the World to come shall be a collective body in an orderly succession * Vid. learned Dickson in his Commentaries on Heb. 12. 26. therefore it shall have no Being before this present world shall be dissolved Which Position thus confirmed makes against those Vse who think that the World to come shall be one thousand years before the end of this present world which is the opinion of Millenaries of these times I do not say it is the opinion of all of them because Mr Mede being one and not the least of them thinks Mr Mede on Rev. 20. 4. that this present world shall be dissolved before the World to come shall have any Being but it is the opinion of many of them who have thus expressed themselves That by the World to come the Scripmeans nothing else but an Universal Reformation-change all this world over either in respect of Conversion as one saith or in respect of Discipline at least as another of them saith and that the said Reformation-change shall be one thousand years before the end of this world therefore the World to come shall be one thousand years before the end of this world But I will tell these men that this opinion of theirs hath four Errors involved or wrapped up in it As 1. It is an Error to think that there shall be an extraordinary or Universal Reformation-change either in respect of Conversion or in respect of Discipline before the end of this world because the constant current of the New Testament is against this conceit and shews clearly That the latter age of this world shall be a very deformed age both in respect of the evil of sin which shall abound therein and also in respect of the evil of pain and trouble that shall follow thereupon as hath been before hinted nay it shews That at the very time of Christs second appearing in the Clouds he shall find the world I mean the people of this world in a posture of security For as in the days that were before the Flood they were eating and drinking marrying and giving in marriage until the day that Noah entred into the Ark and knew not until the Flood came and took them all away so shall also the Coming of the Son of man be Mat. 24. 38 39. In a posture of unbelief For when the Son of man cometh shall he find faith on the earth Luk. 18. 8. He may find some faith on the earth but it is probable he shall then find but little faith as touching his coming and the World to come In a posture of Atheism scoffing and scorning at Religion especially at the promise of his coming and of the end of the world There shall come in the last days scoffers walking after their own lusts 2 Pet. 3. 3. Yea he shall then find the people of the world in a posture of War beating their fellow Servants and preparing a great battel against the Church Rev. 20. 9. Wherefore I see no reason why we should look for such a Reformation-change as these men speak of yet I hope there shall be a Reformation-change in many particular persons before the end of this world and its possible there may be a Reformation-change in some particular Countries at least in respect of Discipline but that there shall be such an extraordinary or Universal Reformation before the end of this world far be it from me and from my friends so much as to dream thereof 2. It is an Error in these men to conceive that the end of this present world shall be a thousand years off after their supposed Reformation shall begin or from this time as some of them say it being now begun seeing the signs presaging the end of the world laid down in the New Testament should teach us to think otherwise And for what other use serves this conceit of theirs but to make men secure in their sins and to perswade them that the Lord delays his coming and to say in their hearts Where is the promise of his coming Yea for my part I think That the Son of man will be seen to come in the Clouds of Heaven before such a Reformation-change as they speak of will
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
new created Earth And lastly I learn so much from Saint Johns Vision thus expressed And I saw a new Heaven and a new Earth for the first Heaven and the first Earth were passed away Rev. â—1 1. which place doth well accord with the three former because herein the Apostle describes the World to come in â—osition to this present world and shews that â—s present world considered as a Continent conâ—eth of a present visible Heaven and Earth that is â—â— Starry Heaven and an Ayry Heaven compassing â—s Earth So the world to come considered as a â—â—ntinent shall consist of a new created Heaven â—â—d Earth that is of a new Starry Heaven and a â—â—w Ayry Heaven that shall compass the new â—â—rth And so we have now a four-fold testimony â—â—m the word of God for the proof of this third â—ound If any shall here object and say That I am alone Object this interpretation put upon the new Heavens â—â—d new Earth and do but deliver my own judgâ—â—nt and so may well be suspected My answer is If I were alone in this interpretaâ—â—â—n Answ I should not deserve any blame in this respect â—â—cause I have the proper occasion scope and conâ—â—â—t of the four places before quoted clearly on my â—e and when I find any interpretation warranted â—â— the proper occasion scope and context of the â—â—ce I shall judg it to be right and true though I â—â—ould meet with an hundred Expositors of a conâ—â—â—ry judgment yet I assure you that I am not â—ne in this interpretation of the new Heavens and â— new Earth but amongst my few Books I have â—t with four Expositors well reported of at this â—y in the Churches of God who are of the same â—â—dgment with my self concerning this matter â—â—mely Piscator a In his Commentaries on 2 Pet. 3. 13 Dr Dickson b In his Commentaries on 2 Pet. 3. 13 and on Heb. 12. Mr Ellis c In his Book entituled The Deliverance of the whole House of Israel and the â—e Annotations on the Bible d On 2 Pet. 3. 13. the latter of which â—â—â—imates or hints this reason why the world to â—â—me as a Continent shall consist of new Heavens and a new Earth viz. that it may be somewhat prâ—portionable to the Saints for to delight their eyâ—â— and minds Wherefore it is not from an affectaâ—â—on of singularity but out of love to the truth that have informed the Reader with this Ground Moreover before I leave this Ground I wouâ—â— have it known That there are many other passagâ— of Scripture besides those before quoted whicâ— if rightly understood will make much for tâ—â— confirmation of it Of which I shall instance some As 1. It is said The world shall be established thâ— it shall not be moved Psal 96. 10. And how shall â— understand this passage Shall not this preseâ—â— world be moved and shaken from its present stâ—â— and condition at the time of its dissolution Yâ—â— doubtless it shall But the meaning of it is Thâ— this world after its new Creation and after it shâ—â— consist of new Heavens and a new Earth shall neâ— be moved or shaken according to that of the Apâ—stle This word Yet once more signifieth the â— moving of those things that are shaken as of thinâ— that are made that those things which cannot â— shaken may remain Heb. 12. 27. So that from tâ—â— passage thus understood we may gather That tâ—â— World to come considered as a Continent shâ—â— consist of new created Heavens and a new creatâ— Earth 2. It is said in another place The Earth abide for ever Eccles 1. 4. How so Shall this corruâ—â— earth which now is abide for ever in its present aâ—â— pristine condition No it shall be burnt up 2 Pet 3. 10. But the meaning of this passage is That tâ—â— Earth after its new Creation shall abide for eveâ— and so we gather from hence That there shall be a new created Earth after this Earth shall be dissolved and we may not imagine That the new created Earth shall be without a new created Heaven consequently we may infer That the World to come considered as a Continent shall consist of new created Heavens and a new created Earth 3. It is said elsewhere The meek shall inherit the Earth Mat. 5. 5. Yea The meek shall inherit the Earth and shall delight themselves in the abundance of peace Psal 37. 11. which promises belong to all the godly meek in this world as well as to any but we find by experience that there are some godâ—y meek in this world who can hardly be said to have any inheritance in this corrupt Earth and if some of the meek do inherit it it is but a small part of it and that with much grief and vexation of spirit not with abundance of peace wherefore the meaning of these promises is That all the godly meek shall inherit the new created Earth and therein delight themselves in the abundance of peace and consesequently the World to come as a Continent shall consist of a new created Earth and if so then of new created Heavens too 4. It is said in the Psalm last quoted The righteous shall inherit the Land and dwell therein for ever Psal 37. 29. where the Land is all one with the Earth and this promise belongs to all that are truly righteous as well as to any but we know that all who are truly righteous in this world do not actually inherit this corrupt earth and they that do inherit some little portion thereof shall not dwell therein for ever therefore this promise must needs have reference to the new created Earth or Land which all that are truly righteous shall not only inherit but also shall dwell therein for ever and so the World to come as a Continent shall consist not only of new created Heavens but also of a new created Earth 5. It is said of Christ His dominion shall be from Sea to Sea and from the River unto the ends of the Earth Psal 72. 8. which promise belonged to Solomon as a Type of Christ in a limited sence and by vertue of it he was to have dominion over divert Nations and Countries but this promise had reference to Christ in a larger sence and by vertue of it he is to have dominion over all people that ever were are or shall be as the Son of man which dominion is not to be expected in this corrupt world on this corrupt earth but it shall be made good unto him in and upon the new created Earth which new Earth shall not be without new Heavens and so we infer from hence That the world to come as a Continent shall consist of new created Heavens and a new created Earth 6. It is said in the name of all the faithful Servants of God We shall raign on the Earth Rev. 5. 10. the meaning of which promise is That they shall raign over all their enemies ghostly and
as they speak of before the end come as I have before shewed Wherefore though I have here fit occasion given for to examine their Books and to discover their several Mistakes and Errors yet I am not willing in this Tract either to trouble â—he Reader any further with their conceits or to hinâ—er him from the meditation of profitable matters Again These six Grounds discovering the nature of the World to come should move and excite all â—eleeving Christians to look and hope for such a world to come as is here described with Christian hope after the example of S. Peter and the faithâ—ul with him who looked for new Heavens and a new Earth 2 Pet. 3. 13. So did the scattered Jews to whom he wrote his epistle they looked and hoped â—or the same Wherefore beloved seeing ye look for such things 2 Pet. 3. 14. And when Abraham looked for a City with foundations whose builder and maker is God Heb. 11. 10. doubtless he hoped â—or the world to come wherein this City shall be found So when the beleeving Romans had in them the hope of glory Rom. 5. 2. and Paul had in him the hope of the Resurrection Act. 23. 6. They had also in them a good hope of the world to come wherein such things are to be found If it be here asked why beleeving Christians should hope for the world to come I answer 1. The world to come is often promised in the Word of God and for this cause we should look and hope for it Nevertheless according to his promise we look for new Heavens and a new Earth 2 Pet. 3. 13. 2. VVe are commanded to look and hope for the world to come Look up for your Redemption draweth nigh Luk. 21. 28. Looking for that blessed hope Tit. 2. 13. And for this cause we should hope for it 3. This hope of the world to come is called the hope of the Gospel Col. 1. 23. because the Gospeâ— teacheth and perswadeth it And for this cause we should hope for it 4. This hope of the world to come is called the hope of our calling Eph. 1. 18. because it should accompany the Christian Calling And for this cause it should not be wanting in us 5. Unless Beleevers hope in Christ for the world to come they are of all men most miserable 1 Cor. 15. 19. And if it be asked after what manner beleeving Christians should hope for the world to come I answer thus 1. Our hope for the world to come should be a lively hope 1 Pet. 1. 3. such as should make us active and lively in the performance of Christian duties 2. It should be constant and stedfast such as should continue with us in the worst times unto the end of our days according to that of the Apostle Gird up the loyns of your minde be sober and hope unto the end for the grace that is to be brought unto you at the revelation of Jesus Christ 1 Pet. 1. 13. Prov. 14. 32. 3. It should be a patient hope such as should make us to wait patiently for the world to come and the good things thereof with the faithful at Jerusalem Luk. 2. 38. and with Joseph the Counsellor Luk. 23. 51. 4. It should be chearful such as should make us comfortable under the Cross of Christ with the beleeving Romans who rejoyced in hope of the glory of God to be revealed hereafter Rom. 5. 2. 5. It should be diligent such as should stir us up to be diligent in the exercise of all saving graces acâ—â—rding to that of the Apostle Seeing ye look for â—â—ch things be diligent that ye may be found of â—â— in peace without spot and blameless 2 Pet. 3. â— where he intimates That they who are diliâ—â—nt in the exercise of saving grace while they live this world shall be found of God and of Christ the world to come and accepted of him as perâ—â—ctly reconciled and as perfectly holy and conseâ—â—ently they shall be found of him in peace withâ—â—t spot and blameless Let us not then cast off this â—â—pe at any time SECT V. Touching the Second Coming of Christ in the Flesh HAving hitherto spoken of the World to come considering it chiefly as a Country or Contiâ—ent Method requires that I should now in the next â—â—ace speak of it in reference to the things which shal â—e contained in it And though I cannot name all â—he particular matters things and occurrences which â—hall be in the World to come yet the Scripâ—ure mentions many of them and such as I find â—entioned in Scripture I shall endeavor to discover â—â— God shall permit And amongst others I here name five principal things that shall be visible to men in the World to come viz. 1. The Second Coming of Christ in the Flesh 2. The last Resurrection 3. The last Iudgment 4. The Kingdom of Christ 5. The blessed Condition of all that arâ— Christs with the cursed Condition of alâ— that are none of his But in this Section I shall speak only of the first oâ— these viz. Of the Second Coming of Christ in the Flesh And here we must know that the Word of God doth inform us of divers things touching this matter As First It informeth us That the Second Coming 1 Informat of Christ in the Flesh is to be distinguished from all other Comings of his for wheresoever this Second Coming of his is mentioned as Acts 1. 11. Heb. 9. 26. and in other places it is distinguished from all other Comings of his And more particularly it is distinguished 1. From his Coming in the Spirit for after his Ascention he came to his Apostles in the Spirit or in a spiritual way in the extraordinary gifts of the Holy Ghost according to his promise before his Ascention I will not leave you comfortless but will come unto you Joh. 14. 18. And this his Coming in the Spirit was not his second Coming in the Flesh 2. It is to be distinguished from his first Coming in the Flesh For though his first Coming in the Flesh was a Coming from Heaven as his second Coming shall be as it is written No man hath ascended into Heaven but he that came down from Heaven even the Son of man which is in Heaven Joh. 3. 13. yet his first Coming in the Flesh was partly a coming into this polluted world at the time of his Birth as he saith To this end was I born and for this cause came I into the world that I should bear witness unto the truth Joh. 18. 37. And partly it was a coming from place to place in this polluted world as He came from Galilee to â—rdan to John to be baptized of him Mat. 3. 13. â—e came to his own and his own received him not â—â—h 1. 11. He left Judea and came to a City of â—â—maria which is called Sychar Joh. 4. 3 5. But â—s second Coming in the Flesh shall never be a comâ—â—g into this polluted world nor
yet a coming â—â—om place to place in it wherefore it is plain by â—e Word of God That his second Coming in the â—esh is to be distinguished from all other Comings â—â— his Secondly It informeth us That the second â— Informat â—oming of Christ in the Flesh shall be most sure and â—ertain And we may not doubt hereof because â— is confirmed unto us by many plain testimonies â—f Scripture as by the testimony of Enoch the â—eventh from Adam Behold the Lord cometh â—ith ten thousand of his Saints Jude 14. that is â—he Lord Christ shall come the present tense being â—ut for the future as in other Prophecies So by â—he testimony of David Our God shall come and â—all not keep silence Psal 50. 3. So by the testimoâ—y of Christ himself for while he was in this world â—e said They shall see the Son of man coming in the Clouds of Heaven Mat. 24. 30. The Son of man â—hall come in his Glory Mat. 25. 31. Hereafter ye shall see the Son of man coming in the Clouds of Heaven Mat. 26. 64. Luk. 21. 27. If I go to prepare a place for you I will come again and receive you to my self Joh. 14. 3. So by the testimony of two Angels 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. So by the testimony of Saint Paul who speaks of the second Coming of our Lord Christ from Heaven aâ— of the manner of it 1 Thes 4. 15 16. So by tâ—â— testimony of Saint James Be patient Brethrâ—â— until the Coming of our Lord Jam. 5. 7 8. Aâ—â— if the second Coming of Christ in the Flesh be coâ—firmed unto us by so many plain testimonies of Scripture we should not doubt hereof but should looâ— upon it as upon that which shall be most sure anâ— certain Thirdly It informeth us of the signs presagiâ—â— 3 Informat the second Coming of Christ in the Flesh whiâ—â— are of two sorts viz. some such as have been alreâ—dy observed in this world and some such as havâ— not yet been observed in it The signs presaging his second Coming whicâ— have been already observed in this world are dâ—vers As 1. The preaching of the Gospel in all places aâ—signed and appointed for this purpose for our Sâ—viour hath shewed That before his second Cominâ— in the Flesh the Gospel of the Kingdom shall bâ— preached in all the world for a witness unto alâ— Nations Mat. 24. 14. where his meaning is not that at one and the same time the Gospel shall bâ— preached to all Nations in all the world but that successively and at several times it shall be preached to all Nations assigned and appointed to hear it in Vid. Dickson ad loc all the world for a witness unto them viz. of good in case they shall receive and obey it but of evil in case they shall reject and contemn it In which sence this sign hath been long observed already for the Gospel was preached shortly after Christs Ascention by the Apostles themselves to all Nations in the world then assigned and appointed to hear it and since their time it hath been preached to all Nations â—ppointed to hear it at this day it is preached in all places of the world assigned for this purpose and doubtless this Ordinance shall continue accordingâ—y until the second Coming of Christ and no â—onger 2. A great Apostacy or falling away from the truth of the Gospel for Saint Paul tells us That the Day of the Lord Christ shall not come except there come a falling away first 2 Thes 2. 3. which sign also hath been long observed in this world for this Apostacy from the truth of the Gospel began in Saint Johns time They went out from us but they were not of us 1 Joh. 2. 19. and it became more general and notorious about the time of Antichrists first rising we have much cause to complain of it at this day and may yet have more experience of it before the Coming of Christ because it is said That in the latter times some shall depart from the faith giving heed to seducing Spirits and doctrines of Devils 1 Tim. 4. 1. 3. The discovery or revealing of Antichrist for the same Apostle saith That the Day of the Lord Christ shall not come except that man of sin be revealed the son of perdition 2 Thes 2. 3. And this sign hath been long since observed in the world and the revealing of Antichrist hath been long since discerned by such as have had discerning eyes though not by others For the Sun it self shining in the firmament is not discerned by such as are blind not through any defect of light in the Sun but through want of eye-sight in such as are blind yet such as have the power and benefit of their eye-sight can discern the Sun when it shines So though the Papists and such as are popishly affected cannot oâ— will not discern the revelation of Antichrist yeâ— the reformed Churches by the light of Gods VVorâ— and Spirit have long since discerned it and havâ— long since unanimously concluded and found the papacy or succession of Popes in the Sea of Rome tâ— be that great Antichrist which the Scripture speakâ— of because all the properties of this Antichrist do so fitly suit with the Papacy as a coat or garment can suit with the body for which it is cut out 4. The Consumption of Antichrist in a spiritual way for the same Apostle sheweth That before the second Coming of Christ in the Flesh he shall be consumed with the Spirit of Gods Mouth 2 Thes 2. 8. that is as some interpret with the spirit of Prophecy in the mouths of orthodox Preachers and Writers opposing his mystery of iniquity And it hath been observed in many Christian Churches that Antichrist hath been long in this Consumption already and that his power both in respect of Doctrine Discipline and Dominion hath been so much wasted and diminished in this spiritual way that he is past all hope of recovery 5. Persecution for Truth and Righteousness sake for our Saviour hath shewed That before his second Coming in the Flesh many of his faithful Servants shall be apprehended and persecuted delivered up to the Synagogues and into prisons and shall be brought before Kings and Rulers for his Name sake Yea they shall be afflicted and killed and hated of all men for his Name sake Luk. 21. 12. Mat. 24. 9. And have we not had much experience of this sign Yes witness the ten Persecutions after the Apostles times and those other Persecutions that have been since in divers parts of Christendom â—s in Spain France England and in other â—laces 6. Treachery or Treason amongst Professors of the â—ame Religion for our Saviour tells us also That â—efore his second Coming many shall be offended â—nd shall betray one another and hate one another Mat. 24. 10.
together Gods Elect from the four winds of the Earth viz. unto Judgment Matth. 24. 31. They shall sever or separate the good from the bad before the sentence of Judgment shall be given Mat. 13. 49. And I grant that this Judgment shall be attested and approved of by all the Saints of God In which sence it is said That the Saints shall judg the world 1 Cor. 6. 2. And the Apostles shall sit upon Thrones judging the twelve Tribes of Israel Mat. 19. 28. Yet we must know that this Judgment shall be visibly administred onely by Christ as Mediator and as God and Man in one person and by no other person In which sence it is said The Father judgeth no man but hath committed all judgment unto the Son Joh. 5. 22. God will judg the world by the man whom he hath ordained that is by Christ Act. 17. 31. He will judg the secrets of men by Iesus Christ Rom. 2. 16. And Christ is ordained of God to be Iudg of quick and dead Act. 10. 42. 2 Tim. 4. vers 1. And this without doubt will be a great comfort to Gods Elect at the day of Judgment when they shall consider that they shall have none to pronounce Judgment upon them at that day but Christ their Saviour who dyed for their sins and rose again for their Justification As on the other side it will be a great terror to reprobate sinners when they shall consider that they shall have none pronounce Judgment upon them but Christ whom they have always contemned and despised if not in his person yet in his Ordinances and in his Members and whom they would not have to reign over them in this world by his Word and Spirit Fourthly I affirm That the last judgment shall 4 Inform. extend unto all reasonable Creatures both Angels and men It shall extend to the Angels both good and evil For Christ is the Lord of the good Angels and their office is to worship him as their Lord and therefore he shall judg them at the latter day not for any evil they have done because they have done none but according to the good they have done because they have been always ready to worship him to obey his voyce and to do his Will And he shall judg the evil Angels or Devils for their first fall and for all the evils they have acted since For they are reserved in everlasting chains under darkness unto the judgment of the great day Jude 6. And hâ—â— Judgment upon them shall be approved of by the Saints Know ye not that we shall judg the Angels that is the evil Angels 1 Cor. 6. 3. This Judgment also shall extend unto all men women and children For this cause it is said That Christ shall judg the righteous and the wicked that iâ— such as shall be found righteous or wicked at that day Eccles 3. 17. And he shall judg the quick and the dead Act. 10. 42. that is such as shall be found alive at his second Coming and such as shall be found dead at that day shall be raised and brought to Judgment And he shall judg the small and the great Revel 20. 13. all the ungodly Jude 15 yea all shall stand before him Rom. 14. 10. Therefore all men shall be judged by him Yet we must understand That he shall judg men in a different way at that day For he shall judg the Elect as righteous persons with the Judgment of Absolution but he shall judg the Reprobates as wicked persons with the Judgment of Condemnation And he shall judg the Elect and Righteous according to the good they have done forgetting their evil works but he shall judg the Reprobates and wicked according to the evil they have done not regarding their seeing good works Fifthly I affirm That the last Judgment shall be just and righteous altogether For which cause 5 Inform. it is said That God shall judg the world in righteousness in uprightness in truth Psal 9. 8. Acts 17. 31. Rom. 2. 2. And if he shall thus judg the world at the last then the last Judgment shall be just and righteous altogether Yea all the proceedings of this Judgment shall be just as may be seen in these particulars 1. There shall be a Throne or seat prepared for Judgment For God hath prepared his Throne for judgment Psal 9. 7. And will not this be just That a Throne shall be prepared before Judgment shall be pronounced on any 2. There shall be a summons to Judgment to this effect Arise ye dead and come to judgment And will not this be just That there shall be a general summons before the Judgment shall be pronounced upon any 3. There shall be a personal appearance of all men made before the Iudgment seat of Christ 2 Cor. 5. 10. And will not this be just That there shall be a personal appearance of all before Judgment shall be pronounced upon any 4. There shall be a cause produced for this Judgment viz. the righteousness of the Just and the wickedness of the unjust For God shall bring every work to judgment with every secret thing whether it be good or evil Eccles 12. 14. And will not this be just That there shall be a cause produced before the Judgment shall be pronounced upon any 5. There shall be evidence brought in on both â—â—es viz. for the acquitting and absolving of the Just and for the condemning of the unjust Which evidence shall be found written in the books which shall then be opened for the books shall be opened Dan. 7. 10. Revel 20. 12. What Books These 1. The book of Gods Omniscience 2. The book of every mans Conscience 3. The book of the Law Iames 2. 12. 4. The book of the Gospel Rom 2. 16. 5. The book of Life Rev. 20. 13. These books shall be opened and in them shall be found written whatsoever shall make for acquitting of the Just and the condemning of the unjust And they shall be judged according to that which shall be found written in these books And will not this be just That evidence shall be brought in on both sides before the Judgment shall be pronounced upon either party Yes 6. There shall be after all this a Sentence of Judgment given and pronounced both upon the Just and unjust The Sentence that shall be given and pronounced upon the Elect under the name and notion of just persons shall be to this effect Come ye blessed Children of my Father receive the Kingdom prepared for you from the beginning of the world And the reason of this Sentence shall be added thus For I was hungry and ye gave me meat I was thirsty and ye gave me drink I was naked and ye clothed me I was sick and in prison and ye came unto me And in as much as ye have done it to one of these little ones which beleeve in me ye have done it unto me Mat. 25. 34. 40. The Sentence
eye shall see Christ in his Humane Nature sitting upon the Throne of his Glory Rev. 1. 7. Mat. 25. 31. And some shall say unto the Mountains and Rocks Fall on us and hide us from the face of him that sitteth upon the Throne Rev. 6. 16. And where shall this be but in the World to come Wherefore from these premises I infer That the Personal-Humane Kingdom of Christ shall be very visible and apparent unto men in the World to come And this Ground should be firmly held against such as think that Christ shall have no Personal-Humane Kingdom in the World to come because it 's said That at or upon the end of this world he shall deliver up the Kingdom to God even the Father 1 Cor. 15. 24. But as I have intimated before upon an other occasion so now I say more fully That Christ shal never deliver up his own Kingdom to God even the Father either his own Essential Kingdom or his own Personal Kingdom For if he should deliver and resign his own Essential Kingdom then he should cease to be an Essential King which would be absurd to acknowledg And if he shall resign his Personal Divine or Humane Kingdom to God even the Father then he shall cease to be a Personal King or else the Personal Kingdom of Christ shall become the Personal Kingdom of the Father both which would be also absurd to affirm Therefore the true meaning of this place is That when Christ shall come again from the third Heaven his Fathers Personal Kingdom in his Humane Nature he shall then resign and deliver up this Kingdom viz. his Fathers Personal Kingdom not his own Personal Kingdom to God even the Father that his Father may be all in all in it as he was before Christ came thither in his Humane Nature And so this place rightly understood makes nothing at all against this third Ground Fourthly I affirm That this Personal-Humane 4 Ground Kingdom of his belonging to the World to come is much spoken of in the Scriptures both in the Old and New Testaments It is much spoken of in the Old Testament for therein the Father hath said unto Christ I shall give thee the Heathen for thine inheritance and the uttermost parts of the Earth for thy possession Thou shalt break them with a rod of iron thou shalt dash them in peeces like a Potters vessel Psal 2. 8 9. And where shall this promise be fully made good unto him not in this world but in the World to come and in his Humane Kingdom Therein it is said concerning Christ That he shall raign over the Nations and shall judg the Earth 1 Chron. 16. 31 33. And where shall this promise be fully made good unto him not in this world but in the World to come and in his Humane Kingdom 2 Tim. 4. 1. Therein it is said concerning him That he shall have Dominion over the works of Gods hands and all things shall be put under his feet all Sheep and Oxen yea and the beasts of the field the fowl of the ayr and the fish of the sea and whatsoever passeth through the paths of the seas Psal 8. 6 7 8. And where shall we see all this fully performed unto him not in this world Heb. 2. 8. but in the World to come and in his Humane Kingdom Therein we find him described as a Humane King Psal 45. throughout Psal 72. and in many other places But where shall he appear as a humane King not in this world but in the World to come where he shall have such a Kingdom Therein it is said concerning him That of the increase of his Government there shall be no end upon the Throne of David and upon his Kingdom to order it and to establish it with Judgment and Iustice Isai 9. 7. And where shall this promise be fully made good unto him not in this world but in the World to come and in his Humane Kingdom Therein it is said concerning him That a King shall raign and prosper and shall execute Iudgment and Iustice in the Earth In whose days Iudah shall be saved and Israel shall dwell safely Ier. 23. â— 6. And where shall this be fully made good unto him not in this world but in the World to come Therein it is said concerning him David my Servant shall be King over them and they shall all have one Shepherd they shall also walk in my Iudgments and observe my Statutes and do them And David shall be their Prince for ever Ezek. 37. 24 25. And where shall this be fully made good unto him not in this world but in the World to come and in his Humane Kingdom Lastly Therein it is said concerning him That there was given him Dominion and Glory and a Kingdom that all People Nations and Languages should serve him Dan. 7. 14. And where shall this be fully made good unto him not in this world but in the World to come and in his Humane Kingdom It is also much spoken of in the New Testament For herein we find That the Lord God shall give unto Christ the Throne of his Father David Luk. 1. 32. And where shall he fully receive this gift not in this world but in the World to come for the Throne of David was not a Type of Christs Spiritual Kingdom but of his Humane Kingdom in the World to come Herein also we find That some shall sit at his right hand and some at his left in his Kingdom Mat. 20. 21. 23. And where shall this be fully verified of him not in this world but in the World to come and in his Humane Kingdom And when the penitent thief said Lord remember me when thou comest into thy Kingdom Luk. 23. 42. I do not think that he speak of Christs coming into his Spiritual Kingdom which was both then and before in Being but that he spake of his coming into his Humane Kingdom of Glory And the better to assure him that his request was granted our Saviour replyed To day shall thou be with me in Paradise Luk. 23. 43. viz. in respect of thy Soul And doubtless all that are or shall be with him in Paradise in respect of their Souls shall be remembred of him when he shall come into his Personal-Humane Kingdom And lustly Whereas upon the sounding of the seventh Trumpet this saying shall be ecchoed forth The Kingdoms of this world are become the Kingdoms of the Lord and of his Christ c Rev. 11. 15. I do not think that this saying shall ever be fulfilled at the utmost in this world but in the World to come And doubless after the Kingdoms of this world shall be dissolved and broken in peeces as they shall be with the dissolution of this present world then immediately shall they be resolved into the Kingdoms of our Lord and of his Christ and shall be brought wholy in subjection to him and not before Wherefore I infer That the Personal-Humane
Truth it self Therefore beware of them Secondly This Doctrine should humble all such as are enemies to Christs spiritual personal Kingdom in this world and will not submit unto it nor suffer him to reign over them by his Word and Spirit Surely such persons without repentance and without a pardon shall suffer for it when Christ shall come into his personal humane Kingdom And so much we may gather from the Prophets commination in Psal 2. For there he tells us of some that did rage and imagine a vain thing and band themselves together not onely against the Lord and against his Christ but also against the Laws of his spiritual Kingdom saying Let us break their bands in sunder and cast away their cords from us Vers 1 2 3. And shews withall how Christ shall deal with such unless they repent in his personal humane Kingdom viz. how he shall break them with a rod of iron and dash them in peeces like a Potters vessel Vers 9. Yea our Saviour himself sheweth us how he will punish men in his personal humane Kingdom if they will not submit unto him in his personal spiritual Kingdom when he saith But those mine Enemies which would not that I should reign over them bring hither and slay them before me Luk. 19. 27. Be humbled therefore for this offence which is a great offence Thirdly This Doctrine should exhort and perswade all that are called Christians unto sundry duties As 1. To talk and confer much about this Kingdom of Christ that so they may rightly understand the doctrine nature and state hereof for it is said of Gods Saints That they shall speak of the glory of his Kingdom and talk of his power to make known to the sons of men his mighty acts and the glorious majesty of his Kingdom Psal 145. 11 12. And we should be like unto such in doing the like 2. To honor Christ as our everlasting King For God would have all men to honour the Son as they honor the Father And seeing he is and shall be our King for ever we can do no less then honor him and we should honor him so as 1. To harken to the Doctrine of his Kingdom Harken O Daughter and consider and incline thine ear Psal 45. 10. 2. To prefer him in our esteem before all the sons of men as the Prophet saith to the Church in reference to this Kingdom of his Forget also thine own people and thy fathers house so shall the King greatly desire thy beauty Psal 45. 10 11. 3. To repent of our sins and offences For the Prophet having spoken of his Kingdom doth thereupon exhort to repentance saying Be wise now therefore O ye Kings be learned ye that are Judges of the Earth Psal 2. 10. As if he had said Be wise to eschew evil and be learned to do good In which two things consisteth the practice of true repentance 4. To worship him with Fear As it is said in relation to Christ He is thy Lord God worship thou him Psal 45. 11. Serve the Lord with fear and rejoyce with trembling Psal 2. 11. Who shall not fear thee O Lord Rev. 15. 4. 5. To submit to his Government in this life And this is in the Prophets phrase To kiss the Son lest he be angry and we perish Psal 2. 12. 6. To beleeve and trust in him for all good things promised And upon this occasion the Prophet saith Blessed are all they that trust in him Psal 2. 12. 7. To be diligent in our general and particular Callings that we may become profitable servants in them For when Christ shall come into this Kingdom of his he shall plentifully reward his diligent and profitable servants and shall say unto one Be thou Ruler over ten Cities and to another Be thou Ruler over five Cities Luk. 19. 17 19. 8. To be patient in our Tribulations especially in such as we shall suffer for Christs sake For if we suffer with him we shall also reign with him in his Kingdom 2 Tim. 2. 12. 9. To make our Calling and Election sure unto our selves For so an enterance shall be ministred unto you abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Cheist 2 Pet. 1. 10 11. Lastly All good Christians should rejoyce and be glad when they hear and read of this Kingdom of Christ Yea we should never think that we have well meditated and throughly considered of this subject until the meditation thereof shall rejoyce our spirirs And for this end and purpose we shall finde in many places of Scripture where this Kingdom is spoken of that we are called upon to rejoyce As Rejoyce with trembling Psal 2. 11. Let the Heavens rejoyce and let the Earth be glad Let the field be joyful before the Lord for he cometh for he cometh to judg the world in righteousness Psal 96. 11 12 13. Let Israel rejoyce in him that made him Let the children of Zion be joyful in their King let them praise his name in the dance let them sing praises unto him with the Timbrel and Harp Psa 149. 2 3. The Lord God omnipotent reigneth let us rejoyce and be glad and give honor to him for the marriage of the Lamb is come and his wife hath made her self ready Rev. 19. 6 7. SECT IX Touching the different condition of good and evil Angels in the World to come HAving spoken of the Kingdom of Christ in the World to come I shall here in the next place say somewhat of the different condition of good and evil Angels in the World to come Yet I desire not to say much of this subject I had rather leave it to others who have better learn'd the art of amplification And some can better lay a foundation then build thereupon as others can better build then lay the foundation Onely I shall express briâ—fly what I have warrant from the Word of God to beleeve concerning the condition of both sorts of Angels As Concerning good Angels I beleeve 1. That they shall all attend upon Christ at his Coming from Heaven into the World to come For it is aid plainly The Son of man shall come in his glory and aâ—â— the holy Angels with him Matt. 25. 30. And again The Lord Jesus shall be revealed from Heaven with his mighty Angels 2 Thess 1. vers 7. 2. That they shall be serviceable to Christ about the last Judgment For it is said That he shall send his Angels that is his good Angels with a great sound of a trumpet and they shall gather together his Elect from the four winds from one end of Heaven to the other Matt. 24. 31. And that his Angels viz. his good Angels shall come forth and sever the wicked from among the just and shall cast them into a furnace of fire c. Matth. 13. 49 50. 3. That they shall have a constant intercourse or passage between the third Heaven and the World to come as royal Messengers or Embassadors
from the Father to the Son of man and from the Son of man to the Father or from the personal Kingdom of the Father to the personal Kingdom of the Son and from the personal humane Kingdom of the Son unto the personal Kingdom of the Father And so much I learn from those words of our Saviour himself Hereafter ye shall see Heaven open and the Angels of God viz. his good Angels ascending and descending upon the Son of man John 1. vers 51. 4. That as they are now blessed so shall they be for ever blessed in the World to come And by so much the more shall they be blessed in the World to come by how much their Ministry and Service shall be more visible to the Saints and better understood of them in the World to come then now it is Which condition of the good Angels may inform Vse us First That the Humane Nature in Christ shall in dignity far excel the good Angels in the World to come For we are sure that these Angels shall serve Christ and administer unto him but we are not sure that Christ shall serve them in the World to come And we know that Christ is now for the present above these Angels in his Humane Nature at his Fathers right hand and that he took not upon him the nature of Angels but the seed of Abraham and the nature of Mankinde and therefore he shall still be above the Angels in his Humane Nature And albeit during the time of his Humiliation he was made a little lower then the Angels that he might suffer in the flesh Yet now he is exalted above them and shall be crowned with glory and dignity above them in the World to come for ever Again This condition of the good Angels in the World to come may inform us That the adopted Children of God have great cause to be thankful for the perseverance of these Angels in the state of grace for that God hath kept them hitherto in their holy station that so they might be helpful to us by their Ministry both in this world and in the World to come And though our fleshly nature be not sensible of the Ministry of these Angels yet we should beleeve according to the Scriptures That God doth make their Ministry beneficial to his adopted ones in this life divers ways Sometimes for Instruction as he sent a good Angel to instruct the Shepherds concerning the birth of Christ Luk. 2. Another to instruct the women concerning his Resurrection Another to instruct his Disciples touching his Ascension Act. 1. 11. Sometimes for Direction as he sent a good Angel to direct Lot what course to take for his own and his families safety Sometimes for Protection as it is written The Angel of the Lord encampeth about them that fear him Sometimes for Deliverance as he sent a good Angel to deliver Peter out of prison Act. 12. Sometimes for Consolation as when the Devil had ended his temptation against Christ he sent good Angels to administer comfort unto him Mat. 4. Now if we consider what excellent Creatures these good Angels are and how glorious they shall be in the World to come we shall finde it a great mercy of God that he hath made them ministring spirits and hath sent them to minister for the good of those who are heirs of Salvation Hebr. 1. 14. And consequently that the adopted ones have great cause to be thankful for their Perseverance Concerning evil Angels I beleeve 1. That they shall be subject not onely unto Christ himself but also unto the Saints in the World to come And to assure us hereof it is said That the Saints shall judg the Angels that is the evil Angels 1 Cor. 6. 3. And that the God of peace shall bruise Satan under their feet shortly Rom. 16. 20. And so much God said unto Satan in the beginning shortly after his Fall I will put enmity between thee and the woman and between thy seed and her seed it shall bruise thy head and thou shalt bruise his heel Gen. 3. 15. 2. That they shall be everlastingly punished in the World to come and to assure us hereof it is said That everlasting fire is prepared for the Devil and his Angels Mat. 25. 41. 3. That this everlasting punishment of theirs shall be full of torment as they themselves well know and therefore they cryed unto Christ saying What have we to do with thee Jesus thou Son of God Art thou come hither to torment us before the time Mat. 8. 29. And again I beseech thee torment me not Luk. 8. 28. 4. That this everlasting punishment of theirs shall be full of darkness For if now they be punished with everlasting chains under Darkness Jude 6. much more shall this punishment be upon them in the World to come And if Reprobate men shall be cast into outer darkness for their sins Mat. 22. 13. how shall Reprobate Angels escape this punishment Which condition of evil Angels in the World to Vse come may inform us That the Kingdom of Satan shall one day have an end and then all his opposition against God Christ and the Saints shall cease and determine SECT X. Touching the blessed condition of Gods Elect and the cursed condition of Reprobates in the World to come more generally considered HAving spoken of the different condition of good and evil Angels in the World to come I am in the next place to speak of the different condition of mankinde viz. of the godly and the wicked of the Elect and Reprobates in the world to come And this different condition of theirs may be considered more generally and more specially The general difference that shall be betwixt them may be expressed in these two Propositions Gods Elect shall be blessed in the World to come Reprobates shall be cursed in the World to come Gods Elect shall all be blessed in the World to 1 Proposit come As we may well conceive for these Reasons 1. Because Gods Elect are all known of God with the knowledg of approbation as it is written The foundation of God standeth sure having this seal The Lord knoweth them that are his 2 Tim. 2. 19. And the Lord knoweth the way of the righteous Psal 1. 6. Now all that are thus known of God shall be blessed in the World to come But Gods Elect are all thus known of him therefore they shall all be blessed in the World to come 2. Because Gods Elect have their names all written in Heaven Luk. 10. 20. And they that have their names there written shall be blessed in the World to come why else should they be bid to rejoyce in this But this is true of all Gods Elect therefore they shall be blessed in the World to come 3. Because Gods Elect shall all be pronounced blessed at the general Judgment and our Saviour shall then say unto them Come ye blessed Children of my Father c. Matth. 25. 34. Now they that shall
sins in this world of what nature sort or degree soever they have been or shall be Yea there is no sin of theirs whether original or actual of omission or commission in thought word or deed against the Law or the Gospel that shall be forgotten but all their sins shall come into remembrance before God and for these they shall be cursed in the world to come And we may say of a cursing Reprobate with the Prophet As he loved cursing so let it come unto him as he delighted not in blessing so let it be far from him As he clothed himself with cursing like as with a garment so let it come into his bowels like water and like oyl into his bones Let it be as the garment which covereth him and for a girdle wherewith he is girded continually Psal 109. 17 18 19. For thus it shall be with them in the world to come 3. If it be farther demanded In what manner they shall be cursed in the World to come I answer thus They shall be fully and perfectly cursed For though these vessels of wrath may not be of one size but some of them may contain more then others yet they shall be all filled up to the brim with Gods curses in the world to come They shall be also everlastingly cursed For their cursed condition in the world to come shall never have an end but after millions of years shall be expired in their apprehension they shall know it to be without end Yea they shall be exceeding cursed above all that can be spoken or conceived by men and Angels concerning this matter 4. Lastly If it be demanded Wherewith they shall be cursed in the World to come I answer thus They shall be cursed in the world to come 1. With everlasting Destruction 2. With everlasting Death 3. With everlasting Shame 4. With everlasting Contempt 5. With everlasting Bondage 6. With everlasting Slavery 7. With everlasting Poverty 8. With everlasting Tribulation 9. With everlasting Darkness 10. With everlasting Sorrow 11. VVith everlasting Fear But my meaning is to speak of these things more fully in the following Sections And it may suffice to mention them in this place because all that I intended in this touching this cursed condition of Reprobates was to speak of it in a general way which I have done accordingly in this second Proposition And this cursed condition of theirs may inform Vse us First That it had been good for Reprobates if they had never been born as our Saviour said of Judas for if they had never been born they had never been subject to the curse of God But now seeing they have been are or shall be all born it will follow from hence That they shall be cursed for ever Secondly That it will be worse with Reprobates in the world to come then in this For 1. In this they are seldom sensible of the curse of God but do often think themselves to be the blessed of the Lord but in that they shall still be sensible of the curse of God 2. In this they meet with divers things that take off from them the meditation and thought of Gods curse as riches pleasures profits honors and merry companions c. But in that world they shall not meet with any thing that shall take off from them the meditation and thought of Gods curse 3. In this there is still hope that they may be converted and so escape the eternal curse of God But in that world there shall be no hope of their conversion Ergo. Thirdly If we will not be cursed with Reprobates in the world to come we must take heed of final impenitency and unbelief the most proper sins of Reprobates and see that we be soundly converted and then not till then we shall be safe from the eternal curse of God SECT XI Touching the Salvation of Gods Elect and the Destruction of Reprobates in the World to come HAving spoken of a general difference which shall be betwixt Gods Elect and Reprobates in the world to come I am next to speak of some special differences which shall be betwixt them And the first special difference which shall be betwixt them may be expressed in these two Propositions viz. Gods Elect shall be saved in the World to come Reprobates shall be destroyed in the World to come Gods Elect shall be saved in the World to come 1 Proposit And touching this Salvation of theirs we are to understand The Nature of it The Certainty of it The Causes of it The Extent of it The Continuance of it First As touching the Nature of it I affirm That they shall be saved from all the Evils of the World to come that shall be found therein And this Salvation of theirs shall be all one with Deliverance with Redemption with Preservation or safe-keeping It shall be all one with Deliverance for so far as any in this world are delivered from the evil of it they are saved from the evil of it Now Gods Elect shall be delivered from all the evils of the world to come according to the last Petition of the Lords Prayer But deliver us from evil Mat. 6. 13. And in this sence they shall be saved It shall be all one with Redemption for so far as any in this world are redeemed from the evil of it they are saved from it Now Gods Elect shall be fully and perfectly redeemed from the evils of the world to come according to that of our Saviour Your Redemption draweth nigh Luk. 21. 28. In this sence also they shall be saved It shall be all one with Preservation or safe-keeping for so far as any are preserved and safely kept in this world from the evil of it they are saved from it Now Gods Elect shall be fully and perfectly preserved and safely kept from the Evils of the world to come according to that promise The Lord shall preserve thee from all evil Yea it is even he that shall keep thy Soul Psal 121. 7. And in this sence too they shall be saved In short there is no evil that shall touch them or happen unto them in the world to come either from God from Chirst from the good Angels from evil Angels from themselves from Reprobates or from other creatures There is no evil that shall happen unto them in respect of their Souls bodies names or outward estates for as they shall gain much so they shall suffer no loss as they shall receive much good so they shall receive no evil from the hands of God in the world to come And so we may understand the nature of their Salvation Secondly As concerning the certainty of their Salvation I affirm That Gods Elect shall most certainly be saved in the World to come As we may well conceive for these Reasons 1. Because they were from everlasting appointed and chosen unto Salvation 1 Thess 5. 9. 2 Thess 2. 13. And they that were from everlasting appointed unto it shall be
Isai 45. 17. We may not imagine then that this Salvation of theirs shall ever have an end This Proposition thus cleared may be useful diâ—ers Vse ways First It makes for the confutation of such as â—hink though not all yet at least some of Gods Eâ—ect may and shall perish in the world to come Vorstius his c. Which impious conceit may in no wise be assented unto 1. Because it is most certain that all Gods Elect shall be saved in the world to come as hath been â—rove 2. Because God was of the minde to save them â—ll when he decreed their Salvation And it is blasphemy to think that he hath changed his mind since concerning them seeing he is still of one minde Job â—3 13. still the same Psal 102. 27. and changeth not Mal. 3. 6. 3. Because Christ hath promised That none of Gods Elect shall be lost Joh. 6. 37. And if none of â—hem shall be lost then none of them shall perish in the world to come 4. Because God in Christ is able to save them to the uttermost Heb. 5. 25. And they are kept by the â—ower of God unto Salvation 1 Pet. 1. 5. And if â—o then none of them shall perish in the world to come But whereas such Opinionists tell us of Solomon Object That though he wâ—re one of Gods Elect yet he shall perish in the world to come because as they say he never truly repented in this world I answer It is very uncharitable to think or say That Solomon Ans never truly repented because we have very probable evidences of his Repentance in the fifth sixth and seventh Chapters of the book of Proverbs even as touching that particular sin which they lie to his charge and throughout that book and the book of Ecclesiastes both written by him we have more general evidences of his Repentance And seeing all the evidence we can have of anothers Repentance can be but probable having the like concerning Solomons we should be satisfied therewith And whereas they tell us of the Apostacy of the Object Saints as if some of Gods Elect Saints might be guilty of total and final Apostacy and so â—â—â—ght perish in the world to come It is not onely against the duty â—â— Charity but Ans also against many plain places of Scripture to impute this sin of total and final Apostacy to any of Gods Elect Saints though some of Satans Saints may be guilty thereof as I have shewed often upon other occasions seeing God hath promised to preserve and keep them from this sin Psa 119. 165. Jerem. 32. 40. And our Saviour hath shewed That the Elect cannot possibly be seduced so far as to be guilty of it Mat. 24 24. Secondly It makes for the confutation of such as think That our good works in this life are meritorious and shall merit Salvation in the World to come Which Popish conceit is in no wise to be granted neither 1. Because Christ our Mediator is the onely meritorious cause of Salvation as was said before out of Act. 4. 12 2. Because our best works are very imperfect being mixt with much evil Rom. 7. 21. By reason whereof our best performances are but half good performances if they be so much How then can they merit at Gods hands Can a servant merit at our hands by half performances 3. Because our best works are but debts seeing we are debtors to the whole Moral Law to do the works therein prescribed How then can they merit Can we merit any thing by paying our debts or by half payment of them No we must pay our debts to avoyd the danger of imprisonment But we must do more then this if we will merit at the hands of God 4. Because our best works are but duty Luk. 17. 10. And can our servant merit any thing at our hands by doing his duty No neither can we at Gods hands but we must do more then our duty if we will merit from him whereas we cannot do half our duty 5. Because we are but meer men and never did any meer man merit at the hands of God The man Christ Jesus did because he was God and man in one person But we are not like unto him as touching his person therefore we cannot merit as he did Indeed God will reward the good actions of men performed in this life according to the measure and degrees of good that he finds in them But this reward shall be caused by Gods free grace not by our works it shall be occasioned by Gods bounty not by mans merit And though God may make himself a debtor to us by his promise yet we cannot make him a Debtor to us by our doings Thirdly It may inform us That Gods Elect should not despair of Salvation seeing it is most certain that they shall all be saved in the World to come Yea suppose some of them are not yet sure of their Election yet they should not despair of their Salvavation for these Reasons 1. Because that particular Assurance which is wanting for the present may be had hereafter and we know not what a day a week a moneth or a year may bring forth 2. Because this particular Assurance is not so essential to Salvation as other gifts of God are but a Christian may be saved without it as doubtless many have been 3. Because our Salvation doth not depend upon our Assurance but upon our Election If a man be Elected there is nothing that shall deprive him of Salvation Indeed I grant this Assurance to be a very comfortable blessing such as we should desire seek and pray for yea we should be diligent to make our Election sure 2 Pet. 1. 10. Yet in case a Christian want this Assurance and after long seeking cannot obtain it he should not be so far discouraged as to despair of his Salvation but in this case he should still beleeve in the Lord Christ and depend upon him for Salvation which if he do he shall be saved though he want this Assurance What think you then of Reprobates may not such Obj. despair of Salvation I answer If a man in this life could certainly know himself Sol. to be a Reprobate and to be none of Gods Elect he might have some excuse for this sin But it is not possible for any in this life to know himself to be such an one for certain because our final and ultimate condition doth not yet appear unto us Therefore no man living in this world may despair of his future Salvation be he never so wicked and vile a sinner for the present but he should still think in charity towards himself that he may be one of Gods Elect though he be not certain of it and that he may possibly be saved by his future Faith and Repentance as well as others though it be ill with him for the present For we must know that God doth never by his Word or Spirit perswade any to despair of
their Salvation but suggestions of this nature do usually and for the most part come from Satan the father of lyes God perswades all afflicted sinners to beleeve in the Lord Jesus Christ for salvation But Satan perswades an afflicted sinner to despair of salvatiō with such suggestions as these Thou art a Reprobate Thou art none of Gods Elect none of those for whom Christ dyed thou hast no part in Christ therefore it is in vain for thee to hope for Salvation in the World to come In all which suggestions Satan acts the part of a lyar because he doth not certainly know any of these things to be true of this or that particular person whiles he is yet alive in the body Wherefore an afflicted sinner should not listen to these suggestions of Satan but he should attend to the counsel of Gods Word and labor to beleeve in the Lord Jesus Christ effectually as we are all bound to do especially in difficult cases that we may be saved Fourthly It may inform us That Gods Elect should be constantly willing to dye and to leave this world because it is most certain that they shall all be saved in the World to come with a full perfect and everlasting Salvation as hath been proved whereas they cannot expect any such Salvation in this world And amongst other considerations these three especially should make them willing to dye and leave this world viz. 1. Death will put an end to the practice of sin As long as we live here we shall still be in a posture of sinning but after death we shall sin no more And should we not be willing that these days of sin may be finished Yes Then we should be willing to dye 2. Death will put an end to all the afflictions of this life which are caused by sin as wants necessities losses crosses sicknesses diseases vexations and perturbations of what kinde soever And should we not be willing to be delivered from all such afflictions Yes Then we should be willing to dye 3. Death is that which will put Gods Elect into the possession of good things promised as glory honor immortality peace joy tranquillity c. And should we not be willing to be put in the possession of such things Yes Then we should be willing to dye Wherefore let not any of Gods Elect say We could be well contented to abide in this world still it is good for us to be here and to build Tabernacles here For if it be good for them to be here it will be much better for them to be elsewhere either in Heaven or in the World to come and the greater good is more to be desired then the lesser And if our hearts hanker never so much after this world we must leave it of necessity sooner or later But it will be more acceptable and praise-worthy if we shall leave it willingly whensoever the Messengers of death shall be sent unto us Fifthly It should inform us That such as desire to be saved with Gods Elect in the World to come should neither neglect nor contemn the ordinary means of Salvation which God hath prepared and assigned for them whether they be inward as Faith Repentance Hope Love Fear c. or outward as the administration of the Word and Sacraments reading singing prayer thanksgiving in publique or private c. For how shall we escape the judgments of God if we neglect or contemn so great Salvation as God tenders unto us by these ordinary means Hebr. 2. 3. And surely it will be in vam for any to say If I be elected I shall be saved though I neglect or contemn the ordinary means because all such as are elected to be saved in an ordinary way are also elected to the conscionable use of such ordinary means as are or shall be assigned for them in way to Salvation Moreover it should be remembred that we are commanded to work out our own Salvation with fear and trembling Phil. 2. 12. Now to work out our own Salvation is all one as to endevor our own Salvation in and by the use of ordinary means that so we may save our selves as the phrase is Act. 2. 40. And to work out our own Salvation with fear and trembling is to endevor it in a reverential way so as to stand in awe of Gods displeasure and of Gods temporal Judgments For as long as we live here we are still in danger of displeasing him by our sins and of suffering for our sins For which cause we should fear both the Offence of God and the Judgments of God and so work out our own Salvation with fear and trembling And surely it is not so easie a matter as some think it to be for he that will be saved in an ordinary way must be contented to do much and to suffer much in obedience to Gods Will before he shall come to inherit the promises For which cause Saint Peter saith That the righteous shall scarcely be saved 1 Pet. 4. 18. And Saint Paul saith A man shall be saved yet so as by fire 1 Cor. 3. 15. Wherefore we should be careful to work out our own Salvation with fear and trembling The next Proposition is That Reprobates shall 2 Proposit be destroyed in the world to come And touching this destruction of theirs we are likewise to understand The Nature of it The Certainty of it The Causes of it The Extent of it The Continuance of it First As touching the Nature of it I affirm That they shall be destroyed in the World to come not in a natural sence so as to be brought to nothing for Reprobates shall have a Being in the world to come to their great grief but they shall be destroyed in a spiritual or mystical sence so as to be brought into a very evil condition and so as to be put to endure all sorts of evils which shall be incidental to the world to come whether they shall be evils of loss or evils of sence Soul evils or bodily evils internal or external evils Yea it shall be evil for them to have any Being it shall be evil for them to see what they shall see to hear what they shall hear to speak what they shall speak and do what they shall do in the World to come So their last day shall be an evil day or a day of evil Prov. 16. 4. and their last end shall be worse then their begining And as in this world so in the world to come evil shall bunt and pursue them to overthrow them Psal 140. 11. Prov. 13. 21. Which evil condition of theirs shall be their destruction their full and final destruction Secondly As concerning the certainty of it I say That Reprobates shall most certainly be destroyed in the world to come As may be proved by these Arguments 1. They whose last end shall be destruction shall be destroyed in the world to come But the last end of Reprobates shall be destruction
Phil. 3. 19. Ergo. 2. They that are vessels fitted for destruction shall be destroyed in the world to come But Reprobates are vessels fited for destruction RoÌ„ 9. 22. Ergo. 3. They that are made to be destroyed shall be destroyed in the world to come Reprobates are made to be destroyed Prov. 16. 4. 2 Pet. 2. 12. I do not say they are made to be destroyed for nought but for sin Ergo. 4. They that will never beleeve effectually shall be destroyed in the world to come as was prefigured and fore-shewed by the destruction of the Egyptians at the red Sea God having saved the Israelites from them afterward destroyed them that beleeved not Jude 5. Now Reprobates will never beleeve effectually Ergo. 5. They that will never repent of their transgressions unfainedly shall be destroyed in the world to comâ— Psal 37. 38. But Reprobates will never repent unfainedly of their transgressions Ergo. 6. They that will still be workers of iniquity shall be destroyed in the world to come according to that of Solomon Destruction shall be to the workers of iniquity Prov. 10. 29. 21. 15. But Reprobates will still be workers of iniquity Ergo. 7. They that will still be despisers of Gods Word shall be destroyed in the world to come Prov. 13. 13. But Reprobates will still be Despisers of the Word Ergo. 8. They that will still harden their necks against reproof shall be destroyed in the World to come Prov. 29. 1 without remedy But Reprobates will still harden their necks against reproof Ergo. 9. They that will still go in the broad way that leadeth to destruction shal be destroyed in the world to come Mat. 7. 13. But Reprobates will still go in the broad way that leadeth to destruction Ergo. Thirdly As concerning the causes of their Destruction in the World to come I affirm 1. That the efficient cause thereof shall be the whole Trinity Father Son and Holy Ghost For which cause it is said That Hâ—ll and Destruction are before the Lord Prov. 15. 11. That Destruction shall come from the Almighty Joel 1. 15. The Lord will destroy the house of the proud Pro. 15. 25. 2. That the meritorious cause of their Destruction shall be their own sin in this world committed For which cause it is said That evil shall slay the wicked Psa 34. 21. Thy destruction is of thy self Hosea 13. 9. And more particularly it is said The prosperity of fools shall destroy them Pro. 1. 32. The perverseness of transgressors shall destroy them Prov. 11 3. Pride goeth before destruction Prov. 16. 18. The robbery of the wicked shall destroy them Prov. 21. 7. My people are destroyed for lack of knowledg Hosea 4. 6. 3. That the final cause of their Destruction shall be the glory of Gods Justice God shall destroy them that he may glorifie his Justice upon them Pro. 16. 4. 4. The ministring or dispensing cause of their destruction shall be both Christ and his Saints in the world to come For as Christ shall break them with a rod of iron and dash them in peeces like a Potters vessel Ps 2. 9. so the saints shal do the like Rev. 2. 27. Fourthly As concerning the extent of their destruction I affirm That it shall extend to all of them in general and particular For because they will not repent they shall all perish Luk. 13. 1 2. and shall all be destroyed Psa 145. 20. 62. 3. and that in all respects Fifthly As touching the continuance of their Destruction I say That it shall continue for ever For it is written concerning wicked Reprobates That they shall be destroyed for ever Psa 52. 5. And if they grow green as the grass and flourish it is that they may be destroyed for ever Psa 92. 7. And again That they shall be punished with everlasting Destruction 2 Thess 1. 9. Now this Proposition may inform us Vse 1. That it had been good for Reprobates if they had never been born for if they had never been born they could not have been destroyed in this world nor in the world to come But now seeing they have been are or shall be all born it will follow necessarily That they shall be all destroyed both in this world and in the world to come for their sins 2. That it will be worse with them in the world to come then it can be with them in this world For the worst destruction that can befall them in this world is but a temporal Destruction but in the world to come they shall have everlasting Destruction 3. That seeing none are willing to be destroyed with Reprobates in the world to come we should all be careful 1. To avoyd the way that leadeth to destruction which is a broad way Mat. 7. 13. the way of the multitude and of the major part and we should not follow a multitude to do evil lest we suffer with them But if we avoyd this way we shall never be destroyed with Reprobates in the world to come 2. To shun the most proper sins of Reprobates as final impenitency final unbelief and final apostacy the two former of which may be without the latter but the latter can never be without the former all three are deadly sins And if we be careful to shun these most proper sins of theirs we shall never be destroyed with them in the world to come 3. To harken unto those which teach us the way of Salvation that so we may be acquainted with this way and walk in it and continue in it and if we do so we shall never be destroyed with Reprobates in the world to come 4. To give diligence that we may make our calling and Election sure unto our selves by our faith repentance love and obedience and other such graces And of we do so we shall never fall 2 Pet 1. 10. neither shall we ever be destroyed with Reprobates in the world to come SECT XII Touching the Life of Gods Elect and the Death of Reprobates in the World to Come I Am now to speak of a second special difference which shall be betwixt Gods Elect and Reprobates in the World to come and this difference may be thus expressed in two Propositions viz. Gods Elect shall enjoy everlasting Life in the world to come Reprobates shall suffer everlasting Death in the world to come The first Proposition is That Gods Elect shall 1 Proposit enjoy everlasting Life in the World to come And touching this Life of theirs we are to consider The Nature of it The Certainty of it The Causes of it First Touching the nature of it I say that everlasting Life is not here to be taken in a natural sence but in a spiritual and mystical sence for if we should take it in a natural sence it can be nothing else but an everlasting conjunction of the Soul of man with his body which Life shall be common to good and bad to Elect and Reprobates in the World to come
because after the general Resurrection they shall both live for ever both in their Souls and bodies united and conjoyned and so shall both have everlasting life in a natural sence But here everlasting life is to be taken in a spiritual and mystical sence and so it shall be nothing else but an everlasting Conjunction with God and with Christ And so when I say That Gods Elect shall enjoy everlasting Life in the World to come my meaning is That they shall enjoy an everlasting Conjunction with God and with Christ or an everlasting Union and Communion with God and with Christ in the World to come By reason whereof it is said That they shall ever be with the Lord Christ 1 Thes 4. 17. They shall be with him Joh. 14. 13. They shall be with him where he is and shall see his glory Joh. 17. 24. and shall be perfect in one with the Father and the Son Joh. 17. 22. 23. And by vertue of this everlasting Conjunction with God and with Christ they shall still have experience of Gods goodness towards them in Christ and shall know that his goodness endureth for ever Psal 52. 1. By vertue of it they shall still have experience of Gods mercy towards them in Christ and shall know that his mercy endureth for ever Psal 136. and that his mercy is from everlasting to everlasting upon them that fear him Psal 103. 17. By vertue of it they shall still have experience of Gods Love towards them in Christ shall perceive that neither things present nor things to come shall separate them from it Rom. 8. 38 39. And by vertue of it they shall still have experience of Gods favour and fellowship with them in Christ and shall know that Gods Tabernacle shall be with them and that he shall dwell with them and be their God for ever Rev. 21. 3. Which everlasting Conjunction of theirs with God and with Christ shall be unto them everlasting Life and that everlasting Life which is promised in the Scriptures And so we may understand the Nature of it Secondly Touching the Certainty of it I say That Gods Elect shall most certainly enjoy everlasting Life in the World to come As may be made good by these Arguments 1. They whose names are in the Book of Life shall have everlasting Life in the World to come But Gods Elect have and shall have all their names found in the Book of Life Phil. 4. 3. Revel 3. 5. Ergo. 2. They that are ordained unto eternal Life shall enjoy everlasting Life in the World to come But Gods Elect are all ordained unto eternal Life Act. 13. 48. Ergo. 3. They that shall have the gift of eternal Life shall enjoy everlasting Life in the World to come But Gods Elect shall have the gift of eternal Life as it is written The Father hath given Christ power over all flesh that he should give eternal Life to as many as the Father hath given him Joh. 17. 2. Ergo. 4. They that are Heirs of eternal Life shall enjoy everlasting Life in the World to come But Gods Elect are or shall be all Heirs of eternal Life Tit. 3. 7. Ergo. 5. They that are or shall be justified and accounted righteous before God through Christ shall enjoy everlasting Life in the World to come according to that of our Saviour The righteous shall go into everlasting Life Mat. 25. 46. But Gods Elect are or shall be all justified and accounted righteous before God through Christ Ergo. 6. They that are or shall be sanctified or made Partakers of renewed Holiness shall enjoy everlasting Life in the World to come as it is said Rom. 6. 22. But Gods Elect are or shall be all sanctified and made Partakers of renewed Holiness Ergo. 7. They that do or shall beleeve effectually in Gop and in Christ shall enjoy everlasting Life in the World to come as may appear John 3. 16. and 6. 40 47. 1 Tim. 1 16. But Gods Elect do or shall all beleeve effectually in God and in Christ Ergo. 8. They that do or shall repent unfeignedly shall enjoy everlasting Life in the World to come because unfeigned Repentance is called Repentance unto life Acts 11. 18. But Gods Elect do or shall all repent unfeignedly Ergo. 9. They that are or shall be constant in well-doing shall enjoy everlasting Life in the World to come as appears Rom. 2. 7. But Gods Elect are or shall be constant in well-doing Ergo. 10. They that are or shall be constant in graces received shall enjoy everlasting Life in the World to come as it is promised Be thou faithful unto death and I will give thee the crown of Life Rev. 2. 10. But Gods Elect are or shall be thus constant or thus faithful Ergo. 11. They that do or shall in obedience to Gods Will suffer more or less for Christs sake or the Gospels sake shall enjoy everlasting Life in the World to come according to that of our Saviour There is no man that hath left house or brethren or sisters or father or mother or wife or children or â—ands for my sake and the Gospels but he shall receive an hundred fold now in this time and in the World to come eternal Life Mark 10. 30 But Gods Elect do or shall in obedience to Gods Will suffâ—r more or less for Christs sake and the Gospels Eâ—go 12. They that shall rise again at the latter day to everlasting Life shall enjoy everlasting Life in the World to come But Gods Elect shall rise again at the latter day to everlasting Life Dan. 12. 2. Ergo. Thirdly Touching the Causes of this everlasting Life I say 1. That the Efficient Cause of it shall be the whole Trinity God Father Son and Holy Ghost And to assure us hereof eternal Life is called the gift of God Rom. 6. 23. And S. John saith That God hath given unto us eternal Life 1 Joh. 5. 11. where the Name of God devotes not any particular person in the Godhead but the whole Trinity and so the whole Trinity is the Efficient Cause of everlasting Life 2. That the Impulsive or Moving Cause of it shall be the grace of God or his gracious Will For as sin hath raigned unto death so shall grave raign through righteousness unto eternal Life Rom. 5. 21. 3. The Meritorious Cause of it is and shall be only Christ For in him was life Joh. 1. 4. He that hath the Son hath life he that hath not the Son hath not life 1 Ioh. 5. 12. They that shall raign in life shall raign by one Iesus Christ Rom. 5 17 21. And the Father hath given him power over all flesh that he should give eternal life to as many as the Father hath given him Ioh. 17. 2. 4. The Final Cause of it shall be the glory of Gods mercy that he may glorifie his mercy upon his Elect He will give unto them eternal Life in the World to come Which Proposition thus cleared may be
useful Vse sundrâ— ways As First By what hath been said we may discern some difference betwixt eternal Salvation and eternal Life because eternal Salvation in a proper sence shall be an eternal Preservation from the evils of the World to come but eternal Life in a proper sence shall be an eternal Conjunction Union or Communion with God and with Christ Indeed this difference hath not been observed by all Writers but many have spoken confusedly of the World to come and of the things which shall be contained in it And though the same men when they speak of temporal salvation temporal life glory liberty peace c. can distinguish them yet when they speak of eternal Salvation eternal Life Glory Liberty Peace c. they will not distinguish as if eternal things needed not to be distinguished as well as temporal Secondly It may inform us That Gods Elect shall be no losers in the World to come by any thing they shall do or suffer in obedience to Gods Will in this world For suppose they shall do much here in obedience to his Will as pray much hear much read much meditate much beleeve much repent much love much c. and suppose they shall suffer much here in obedience to Gods Will as the hatred and contempt of the world the reproaches lyes and slanders of wicked men the spoyling of their goods imprisonment banâ—shment c. indeed they may seem to be losers by it in this world but they can be no losers by these things in the World to come because in that World they shall enjoy everlasting Life and this everlasting Life will be a sufficâ—ent recompence for all that they shall thus do and suffer in this world Wherefore we shâ—uld be rich in the work of the Lord forasmuch as we know that our labour shall not be in vain in the Lord 1 Cor. 15. Thirdly It may inform us That Gods Elect can lose nothing by a temporal death in respect of the consequent thereof Because the day of death shall be better unto them then the day of their birth Eccles 7. 1. And this temporal death shall be seconded with everlasting Life in the World to come Wherefore when God calls us to suffer a temporal death whether natural or violent especially for Christs sake and the Gospels we should even hate our own lives seeing our Saviour hath said He that loveth his life shall lose it and he that hateth his life in this world shall keep it unto life eternal Joh. 12. 25. And whosoever will save his life shall lose it but whosoever will lose his life for my sake shall find it Mat. 16. 25. Fourthly It may inform us That Gods Elect should not doubt of everlasting Life in the World to come because the Word makes it sure unto them by many promises And yet if any of them are not satisfied in their consciences concerning this matter they must be diligent to make their Calling and Election sure 2 Pet. 1. 10. and to be sure of a lively faith And being assured of these things must know that they shall have life eternal 1 Joh. 5. 13. Fifthly It may inform us That Gods Elect should constantly hope for eternal life and live in expectation thereof because this hope is commended Tit. 3. 7. and it is that whereby we may lay hold of eternal life 1 Tim. 6. 12. and that without which the best Christians are in this life of all men most miserable 1 Cor. 15. 19. being most of all exposed to the hatred and contempt and violence of this world Sixthly It may inform us That such as desire to enjoy everlasting life with Gods Elect must chuse the way that leadeth thereunto and walk in it For there is but one way that leadeth unto eternal life and unless we find it chuse it and walk in it we shall never obtain our desire in this respect Now the way that leadeth unto eternal life is so described in the Scriptures that we may know it from other ways for it is called the strait way the narrow way the old way and the good way It is called the strait way Mat. 7. 14. because it is the way of Gods Commandments which way allows of no turning to the right hand or to the left but leads straight on and as long as we are in it we go straight on but if we deviate or swerve from it we turn either to the right hand or to the left It is called the narrow way Mat. 7. 14. because it is frequented but by few passangers and travellers and a way may be said to be broad or narrow according to the number of travellers in it a multitude of travellers make a broad way a paucity of travellers makes a narrow way It is called the old way because the faithful of old time walked in it as Abraham Isaac Jacob Joseph Moses Joshua Samuel David c. And it is called a good way because such good things as are evidences and pledges of eternal life may be found in it As in it we may find 1. The effectual knowledg of God one Evidence of eternal life Joh. 17. 3. 2. A competent knowledg of the Scriptures which is another Evidence of eternal life John 5. 39. 3. An endeavor to eschew evil and do good another Evidence of eternal life Psal 34. 14. 4. The practise of Righteousness another Evidence of life Prov. 12. 28. 5. The practise of godly fear another Evidence of this life Prov. 14. 7. 6. The exercise of Mercy another Evidence of this life Prov. 21. 21. 7. The exercise of Humility another Evidence of it Prov. 22. 4. 8. The exercise of godliness another Evidence of it 1 Tim. 4. 8. 9. Sincere obedience to Gods Commandments which is another Evidence of life eternal Matth. 19. 17. And as many as shall chuse this way this strait narrow old and good way and shall walk in it shall be sure at the last to arrive at the Land of Everlasting Life with the rest of Gods Elect. The next Proposition is That Reprobates shall 2 Proposit suffer everlasting Death in the World to come And touching this Death of theirs we are to consider The Nature of it The Certainty of it The Causes of it First Touching the Nature of it I do not conceive that Reprobates shall suffer everlasting Death in a natural sence for then their souls should be everlastingly separated from their bodies in the World to come which may not be granted But they shall suffer everlasting Death in a spiritual or mystical sence that is to say they shall suffer an everlasting separation of their whole man from God from Christ and the Saints from all Union and Communion with them Which separation of theirs from God and from Christ may be gathered from that one saying which Christ shall pronounce against them at the Day of Judgment Depart from me ye workers of iniquity Luk. 13. 27. And their separation from the Saints is
illustrated in the Gospel by the separation of goats from sheep Mat. 25. 32. as also by the severing of the bad fish from the good Mat. 13. 49. Now by reason of this everlasting separation of theirs from all Union and Communion with God with Christ and the Saints they shall never have any experience of Gods Goodness Mercy and Love towards them in Christ Neither shall they ever have any experience of the Saints favour and fellowship but shall still abide under the wrath of God And so this everlasting separation of theirs will be unto them an everlasting Death and this Death is called in Scripture the second Death Rev. 20. 6 14. because it shall follow immediately upon the destruction of the first death For the natural death of mankind which is the first death shall be destroyed at the general Resurrection and thereupon shall begin this the second Death It is called everlasting punishment Mat. 25. 46. because it shall be such a punishment to those that shall suffer it And it is called a lake of fire Rev. 20. 14 everlasting fire Mat. 25. 41. everlasting burnings Isai 33. 14. because all that shall suffer it shall be everlastingly tormented with it as it were with fire Thus we may understand the Nature of thiâ— Death Secondly Touching the Certainty of it I affirm That Reprobates shall most certainly suffer this everlasting Death in the World to come As may be made good by these Arguments 1. They who shall not have their names found in the Book of Life shall suffer everlasting Death in the World to come Rev. 20. 15. But Reprobates shall not have their names found in the Book of Life Ergo. 2. They that are appointed unto wrath shall suffer everlasting Death in the World to come But Reprobates are appointed unto wrath 1 Thes 5. 9. Ergo. 3. They that are vessels of wrath shall suffer everlasting Death in the World to come But Reprobates are vessels of wrath Rom. 9. 22. Ergo. 4. They that will never beleeve effectually shall dye in the guilt of their sins and so suffer everlasting Death in the World to come John 8. vers 24. But Reprobates will never beleeve effectually Ergo. 5. They that will never unfeignedly repent and so turn from their evil ways shall suffer everlasting Death in the World to come as may appear Ezek. 3. 19. 18. 20. But Reprobates will never unfeignedly repent and so turn from their evil ways Ergo. 6. They that will Apostatize and grow worse and worse shall suffer everlasting Death in the World to come as may appear Ezek. 3. 20. 18. 24. But Reprobates will still Apostatize and grow worse and worse 2 Tim. 3. 13. Ergo. 7. They that will still hate wholesom reproof shall suffer eternal Death in the World to come according to that of Solomon He that hateth reproof shall dye Prov. 15. 10. But Rebrobates will still hate reproof while they shall remain here Ergo. 8. They that will still and finally be wicked persons shall suffer eternal Death in the World to come according to that of the Lord O wicked man thou shalt surely dye Ezek. 33. 8. But Reprobates will still and finally be wicked persons Ergo. 9. They that will still despise Gods Ways and Commandments shall be sure to suffer everlasting Death in the World to come as Solomon saith He that despiseth his Ways shall dye Prov. 19. 16. But Reprobates will still thus do while they shall remain in this world Ergo. Thirdly Touching the Causes of it I affirm 1. That the Efficient Cause of this their Death shall be the whole Trinity God Father Son and Holy Ghost For it is said concerning wicked Reprobates That God hath prepared for them the instruments of death Psal 7. 13. And that he will kill their children with death Rev. 2 23. And if the whole Trinity will do this then it is the whole Trinity that shall inflict eternal Death upon Reprobates in the World to come 2. That the Meritorious Cause hereof is and shall be sin for sin only and every sin in its own nature deserves death both temporal and eternal as it is written Death entred by sin Rom. 5. 12. The wages of sin is death Rom. 6. 23. The Soul that sinneth shall dye Ezek. 18. 20. And though it be true that all such as have or shall have their sins pardoned through Christ shall escape eternal Death notwithstanding the desert of their sin yet it is most certain that Reprobates shall suffer this Death in the World to come even for their sin as the Meritorious Cause thereof and then they shall acknowledg that every sin of theirs hath brought this Death upon them 3. That the Final Cause of it shall be the Glory of Gods Justice for he shall punish them with everlasting Death that he may manifest the Glory of his Justice upon them and that all men may see his Righteousness This latter Proposition may inform us as before 1. That it had been good for Reprobates if they Vse had never been born for if they had never been born they could never have suffered everlasting Death But now seeing they have been are or shall be al born this death shall seize upon them 2. That it will be worse with such in the World to come then it can be with them in this world for here they can suffer no other then a temporal death but hereafter they shall suffer eternal death not without cause but for their sins 3. That all men living in the body should take some speedy course for their own safety that they be preserved from eternal death for I know that none of us are willing to suffer this death with Reprobates in the World to come and the Word of God prescribes a way for the avoyding of it And therefore all should take this way or this course for their own safety and preservation Object But what course must we take for to preserve our selves from this eternal death Sol. First We must earnestly pray to have our sins pardoned as our Saviour hath taught us in his Prayer and this pardon of sin will preserve us from eternal death as may appear by that speech of Nathan to David God hath put away thy sin thou shalt not dye 2 Sam. 12. as if he had said Though thou mayst and must dye a temporal death yet thou shalt not dye an eternal death because God hath pardoned thy sin Secondly Because this pardon of sin cannot be obtained without a lively faith in Christ we must in the next place labour and pray for this faith and such a faith as this will preserve us from eternal death as may appear by that saying of Christ to Martha Whosoever liveth and beleeveth in me he shall not dye Joh. 11. 26. that is though he dye a temporal death yet he shall not an eternal death because he beleeveth in me Thirdly Because our faith cannot be good without repentance we must also labour for a
true and lively repentance and such a kind of repentance will preserve us from everlasting Death according to that of the Prophet If the wicked will turn from all his sins that he hath committed and keep all my Statutes and do that which is lawful and right he shall surely live he shall not dye Ezek. 18. 21. that is he shall not dye eternally Fourthly Because our repentance cannot be effectual without sincere obedience which includes an hearty desire to keep the Commandments of God and of Christ we must in the last place be willing and obedient to his Commandments and this obedience will preserve us from eternal death according to that of our Saviour Verily verily I say unto you If a man keep my sayings he shall not see death Joh. 8. 51. that is he shall never see eternal death so as to suffer it SECT XIII Touching the Glory of Gods Elect and the Shame of Reprobates in the World to come HEre followeth a third special Difference which shall be betwixt the fore-named parties in the World to come which may be thus expressed in two Propositions Gods Elect shall be rewarded with Glory in the World to come Reprobates shall be rewarded with Shame in the World to come First Gods Elect shall be rewarded with Glory 1 Proposit in the World to come Touching which Glory of theirs we are to consider The Nature of it The Certainty of it The Degrees of it The Causes of it The Continuance of it 1. As concerning the Nature of it By the Glory of Gods Elect in the World to come I understand that they shall have nothing to be ashamed of but shall have much to glory of in that world They shall have nothing to be ashamed of in that world because their sins shall be all forgiven Psal 32. 1. Acts 3. 19. and they that shall have all their sins forgiven in that world and declared to be forgiven shall have nothing to be ashamed of And as they shall have all their sins forgiven so they shall have all their sins forgotten in that world for where God forgives any sin there will he also forget it so as never to impute it Isai 43. 25. And they that shall have all their sins forgotten shall have nothing to be ashamed of in that world Again As they shall have their sins all forgotten so shall they have their consciences cleared from the guilt of sin in the World to come for they shall have boldness at the Day of Judgment 1 Joh. 4. 17. which boldness shall arise from a conscience cleared and clensed from the guilt of sin and shall continue for ever and they that shall have their consciences thus cleared shall have nothing to be ashamed of in that world Yea they shall have none to lay any thing to their charge in the World to come as I gather from that Interrogation of the Apostle Who shall lay any thing to the charge of Gods Chosen Rom. 8. 33. Seeing God in and by Christ hath or shall fully justifie all his Elect he might well say Who shall lay any thing to their charge for doubless neither God nor Christ nor Angels nor Men nor Devils shall lay any thing to their charge in the World to come and consequently they shall have nothing to be ashamed of in that world But on the contrary they shall have much to glory of because all their graces and vertues with their several operations in this world shall be remembred in the World to come as the Prophet saith A Book of Remembrance was written before him for them that feared the Lord and thought upon his name Mal. 3. 16. And they that shall have all their graces and vertues with their several operations in the World to come remembred shall have much to glory of that world Beside this they shall have all their graces and vertues illustrated and made to shine before Angels and men in the World to come For God shall bring forth their righteousness as the light and their judgment as the noon day Psal 37. 6. They that are wise shall shine as the firmament and they that turn many unto righteousness as the stars for evermore Dan. 12. 3. And the righteous shall shine as the Sun in the Kingdom of their Father Mat. 13. 43. And they that shall have their graces and vertues thus illustrated shall have much to glory of in that world And which is more they shall have all their graces and vertues perfected in the World to come When that which is perfect is come that which is imperfect shall be done away 1 Cor. 13. 10. Though it be hard to shew what use there shall be of some graces in the World to come as of Repentance Patience c. yet because all graces are imperfect in this life doubtless they shall be all perfected hereafter in Gods Elect And they that shall have all their graces and vertues perfected shall have much to glory of in that world Yea they shall have all their graces and vertues with their several acts and operations recompenced in the world to come as Moses expected when he chose rather to suffer affliction with the People of God then to enjoy the pleasures of sin for a season Hebr. 11. vers â—6 And they that shall have such a recompence shall have much to glory of in the world to come And thus we may understand the Nature of this Glory 2. As concerning the certainty of it I affirm That Gods Elect shall most certainly be rewarded with glory in the world to come As may be made good by these Arguments 1. They that are predestinated unto glory shall be rewarded with glory in the world to come But Gods Elect are predestinated unto glory Rom. 8. 30. Ergo. 2. They that are vessels prepared unto glory shall be rewarded with glory in the world to come But Gods Elect are vessels prepared unto glory Rom. 9. 23. Ergo. 3. They that are or shall be effectually called unto glory shall be rewarded with glory in that world But Gods Elect are or shall be all called effectually unto glory 1 Thess 2. 12. 2 Pet. 1. 3. Ergo. 4. They that are or shall be heirs of glory shall be rewarded with glory in that world But Gods Elect are or shall be all heirs of glory RoÌ„ 8. 17. Ergo. 5. They that shall never be ashamed in the world to come shall be rewarded with glory in that world But Gods Elect though they have much to be ashamed of in this world shall never be ashamed in the world to come as may appear by that of the Prophet They shall not be ashamed nor confounded world without end Isai 45. 17. My people shall never be ashamed Joel 2. 26 27. Ergo. 6. They that shall be a glorious Church in the world to come shall be rewarded with glory in that world But Gods Elect shall be a glorious Church in that world without spot or wrinkle Eph. 5. 27. Ergo.
7. They that shall partake of glory in the world to come shall be rewarded with glory in that world But Gods Elect shall be partakers of glory in that world 1 Pet. 5. 1. Ergo. 8. They that are or shall be wise in Gods esteem shall inherit glory in the world to come Prov. 3. 35. But Gods elect are or shal be wise in his esteem Erg. 9. They that are or shall be righteous in Gods account shall be rewarded with glory in the world to come according to the burthen of that triumphant song Glory to the righteous Isa 24. 16. But Gods Elect are or shall be all righteous in Gods account Erg. 10. They that have or shall have their faith tryed as by fire shall have glory in the world to come 1 Pet. 1. 7. But Gods Elect have or shall have their faith tryed as with fire Ergo. 11. They that do or shall walk uprightly before God shall have glory in the world to come according to his promise Psal 84. 11. But Gods Elect do or shall thus walk Ergo. 12. They that are or shall be guided by the counsel of Gods Word here shall be rewarded with glory in the world to come according to that of the Prophet Thou shalt guide me with thy counsel and afterward receive me to glory Ps 73. 24. But Gods Elect are or shal be guided with Gods counsel here Erg. 13. They that do or shall glorifie God in this life shall be rewarded with glory in the world to come Joh. 13. 32. But Gods Elect do or shall glorifie him in this life Ergo. 3. Next as concerning the degrees of it I acknowledg That there shal be degrees of glory in the world to come according to the degrees of grace and virtue in this world and that those of the Elect which have been or shall be more gracious then others here shall be more glorious hereafter as on the contrary those of them that have been or shall be less gracious here shall be less glorious hereafter so much the Apostle illustrateth by a comparison taken from the natural glory of the Sun the Moon and the Stars There is one glory of the Sun and another glory of the Moon and another glory of the Stars for one Star differeth from another in glory So shall it be in the Resurrection 1 Cor. 15. 41 42. And if it shall be so in the Resurrection then it shall be so in the World to come amongst Gods Elect And it was shewed before That some of them shall shine as the Firmament some as the Stars and some as the Sun in the Kingdom of their Father Now for natural glory we know the Sun hath more then the Moon the Moon more then the Stars some Stars more then others And on the contrary the Firmament hath less natural glory then the Stars the Stars less then the Sun So by these places and similitudes we are taught what to think and judg of degrees of glory in the world to come 4. As concerning the causes of it I affirm 1. That the efficient cause of it shall be the whole Trinity Father Son and Holy Ghost For the God of glory shall glorifie his Elect in the world to come and the whole Trinity is the God of glory Psa 29. 3. Act. 7. 2. And he shall give glory to the upright Psal 84. 11. 2. That the meritorious cause of it shall be onely Christ our Mediator who is called the hope of glory Col. 1. 27. and the Lord of glory Jam. 2. 1. because in a meritorious way he hath brought and is to bring many sons unto glory Hebr. 2. 10. 3. That the final cause of it is and shal be the glory of Gods mercy He wil glorifie his Elect in the world to come that he may glorifie his mercy upon them as he doth all things chiefly for his own glory Rom. 11. 36. 4. That the instrumental cause of it is and shall be the Word or Gospel of Christ which hath ever been instrumental unto some for the obtaining of glory 2 Thess 4. 14. and is so far instrumental for this purpose as it is accompanyed with the Ministry of Gods Spirit and therefore it is said in another place We are changed from glory to glory by the Spirit of God 2 Cor. 3. 18. 5. As concerning the continuance of it I say That this glory shall continue for ever upon Gods Elect in the world to come and that they shall never cease to be glorious for which cause it is called an eternal weight of glory 2 Cor. 4. 17. and it is often called eternal glory as â— Tim. 2. 10. 1 Pet. 5. 4 10. Now this doctrine touching the glory of Gods Elect Vse in the world to come is usually applied in Scripture by way of Exhortation to which purpose only I shall here also apply it And in this Exhortation I shall speak unto you all as unto Gods Elect For though I am not certain that all of you are of this sort and of this number yet you may be all or many of you of this sort for ought I know to the contrary Neither dare I say of any particular person now living amongst us that this man or this woman is none of Gods Elect. Wherefore supposing in my charity that you may be of this sort I now in this as in all other Exhortations speak unto you as unto such And so exhort you 1. To be patient in all your present tribulations and afflictions because it is most certain that Gods Elect shall be rewarded with glory in the world to come and therefore you should be patient in the mean time Especially considering 1. That the afflictions of this though grievous in themselves it may be are but light in comparison of the glory that shall be revedled hereafter and so not worthy to be compared with it Rom. 8. vers 18. 2. That the afflictions of this life are but short and momentary in comparison of the glory hereafter 3. That the afflictions of this life if patiently suffered in obedience to Gods will shall be recompenced with glory and so shall work for us a more exceeding and eternal weight of glory 2 Cor. 4. 17. 2. To be plentiful in good works and in doing Gods Will For to him that doth good shall be glory Rom. 2. 10. And look what good any man doth in obedience to Gods Will the same shall he receive whether he be bond or free Eph. 6. 8. Yea the more good we shall do in obedience to Gods Will the more glory shall we receive according to that of the Apostle He that soweth sparingly shall reap sparingly but he that soweth plentifully shall reap plentifully 2 Cor. 9. 6. 3. To hope for glory in the world to come For it is most certain that Gods Elect shall be rewarded with glory in that world and therefore they should constantly hope for it as Saint Paul and other Beleevers with him did not onely hope for this
glory but also rejoyce in hope thereof Rom. 5. 2. And this hope is that which will support the Soul in the hour of temptation and distress whereas without it the Soul is in danger of sinking into the gulf of despair Wherefore let Israel still hope in the Lord and that for this glory which is to be revealed in the world to come 4. To glorifie God in this world and to give as much glory to him as we can How else can we expect to be glorified of him in the world to come And we should here consider First That we are often commanded to glorifie God Glorifie him ye sons of Jacob Psal 22. 23. Ye are bought with a price therefore glorifie him both in your Souls and bodies which are his 1 Cor. 6. 20. Secondly That glory doth most rightly belong unto God because his glory is above Heaven and Earth Psal 148. 13. Thirdly That Gods glory is most dear unto him because he will not give his glory to another Isai 42. 8. Fourthly That God doth seek his own glory in all his actions for to teach us to do the like Fifthly That Herod was punished with sudden death because he gave not glory to God but to himself Acts 12. 23. Wherefore we should be careful to give all possible glory to God in this life How may we glorifie him in this life Quest. We may do it divers ways As Answ 1. By beleeving Gods statutes and promises effectually As Abraham being strong in the faith gave glory to God Rom. 4. 20. so may we if we be strong in the faith Yea hereby we shall give him the glory of his truth and faithfulness For as he that beleeveth not hath made him a lyar so he that beleeveth hath put to his seal That God is true 2. By being thankful unto God for favors and benefits received for he that offereth praise glorifieth him Psal 50. 23. 3. By being fruitful in grace For herein is my Father glorified saith Christ if ye bring forth much fruit Joh. 15. 8. 4. By being exemplary to others in a good way for hereby we shall not onely glorifie our selves but shall occasion others to do the like according to that of our Saviour Let your light so shine before men that they may see you good works and may glorifie your Father which is in Heaven Mat. 5. 16. 5. By being patient under the reproaches that are or shall be put upon us for Christs sake according to that of the Apostle If ye be reproached for the Name of Christ happy are ye On their part he is evil spoken of but on your part he is glorified 1 Pet. 4. 14. 6. By intending Gods glory in all our lawful actions according to the Apostles rule Whatsoever ye do in word or deed do all to the glory of God 1 Cor. 10. 31. The next Proposition is That Reprobates shall 2. Proposit be rewarded with Shame in the WORLD to come Touching which Shame of theirs we are to consider The Nature of it The Certainty of it The Degrees of it The Causes of it The Continuance of it First Touching the nature of it I conceive That their shame in the World to come shall be a total privation of glory because they shall have nothing to glory of in the World to come no Innocency no Righteousness no Holiness no Faith no Repentance no Love no Obedience c. but they shall have much to be ashamed of 1. Because their sins in this world shall all be remembred and set before them as the Lord saith by the Prophet Thou thoughtest that I was altogether such a one as thy selfe but I will reprove thee and set them in order before thine eyes Psal 50. 21. and they that shall have all their sins remembred and set before them in the World to come shall have much to be ashamed of in that world 2. Because they shall have their consciences awakened to accuse and condemne them in the World to come Rom. 2. 15. and if so then they shall have much to be ashamed of in that world 3. Because they shall bear the guilt and punishment of all their sins in the VVorld to come as it is written God shall bring upon them their own iniquity Psal 94. 23. they shall bear their iniquity Ezek. 44. 12. and every man without a pardon shall bear his own burthen Gal 6. 5. and they that shall bear the guilt and punishment of all their sins in the World to come shall have much to be ashamed of in that world and so I understand the nature of their shame Secondly touching the certainty of it I say that reprobates shall most certainly be rewarded with shame in the World to come as may be good by these Arguments 1. They that will still be wicked in this world shall be rewarded with shame in the world to come according to the Prayer of David Let not me be ashamed but let the wicked be ashamed Psal 31. 17. but reprobates will still be wicked in this world Ergo. 2. They that will still forsake God in this world shall be rewarded with shame in the world to come according to that of the Prophet O Lord all that forsake thee shall be ashamed Jer. 17. 13. but reprobates will still forsake God and go on whoring from him in this world Ergo. 3. They that will finally be ashamed of Christ and his Gospell in this world shall be rewarded with shame in the world to come according to that of our Saviour Whosoever shall be ashamed of me and of my words in this adulterous and sinfull generation of him also shall the Son of Man be ashamed when he shall come in the glory of his Father with the holy Angells But reprobates will finally be ashamed of Christ and his Gospell in this world Ergo. 4. They that will still hate the righteous in this world shall be rewarded with shame in the world to come as it was said to Job They that hate thee shall be clothed with shame Job 8. 22. but Reprobates will still hate the righteous in this world Ergo. 5. They that will still be the servants of sin and Satan in this world shall be rewarded with shame in the world to come according as God saith by the Prophet My servants shall rejoyce but ye shall be ashamed Esa 65. 13. but reprobates will still be the servants of sin and Satan in this world Ergo. 6. They that will still be foolish in this world in a spirituall sense shall be rewarded with shame in the world to come according to that of Solomon Shame shall be the promotion of fools Prov. 3. 35. but reprobates will still be foolish in a spirituall sense Ergo. 7. They that will still be proud in this world and live under the dominion of this sin shall be rewarded with shame in the world to come according to the Prayer of David Let the proud be ashamed Psal 119. 78. And as Solomon intimates
When pride cometh then cometh shame Prov. 11. 2. but reprobates will still live in this sin without repentance in this world Ergo. 8. They that will still refuse wholesome instruction in this world shall be rewarded with shame in the world to come as it is said Shame shall be to him that refuseth instruction Prov. 13. 18. but reprobates will still refuse wholsome instruction in this world Ergo. 9. They that shall rise againe to shame at the generall Resurrection shall be rewarded with shame in the world to come But reprobates shall rise again to shame at the generall Resurrection Dan. 12. 2. Ergo. Thirdly Touching the degrees of this their shame I conceive that they shall be proportioned according to their degrees of sinning in this world as their sins shall be more or lesse so shall their shame be the greater sinners amongst them shall have the greater shame and the lesser sinners amongst them the lesser shame in the world to come And so I conceive because as every one of them shall bear his own iniquity so every one of them shall ber his own shame Ezek 16. 54. yet every one of them shall be filled with shame Hab. 2. 6. Fourtthly Touching the causes of this their shame I say 1. That the meritorious cause of it is and shall be onely their sin for one sin deserves shame and every sin of it's own nature deserves the shame of this world and of that which is to come And though it be true that such sinners as have or shall have their sins pardoned shall never be put to shame in the world to come yet Reprobates who shall never have their sins pardoned because they will never repent in season shall be sure in the world to come to beare the whose shame which their sins have deserved or shall deserve 2. That the efficient cause of it shall be the whole Trinity God Father Son and Holy Ghost for the same God that is now displeased and offended with their sins is he that shall bring them to shame and put them to shame and fill their faces with shame in the world to come as appears by the prayer of the Prophet Psal 83. 16 17. 3. That the finall cause of it shall be the glory of Gods justice he shall reward them with shame that he may glorifie his Justice upon them Fifthly Touching the continuance of it I say that this shame of theirs shall continue for ever in the world to come for which cause it is said that their everlasting confusion shall never be forgotten Jer. 20. 11. and their perpetuall shame shalâ— never be forgotten Jer. 23. 40. Which latter Proposition doth not only confirm wâ—at hath been formerly said viz. that iâ— had been good for Reprobates if they had never been born and that it shall be worse with them in the World to come then it can be with them in this World but also it should admonish all mankind now living amongst us to take some effectuall course for their own safety that they may be preserved from this everlasting shame we are not willing to have our share with Reprobates in it therefore we should take some effectuall course for our preservation from it What course must we take for our preservation Quest 1. We must sue out a pardon for our sins in Answ the name of Christ while we live and if we can obtaine this pardon we shall be preserved if not from temporall yet from everlasting shame 2. We must constantly believe in the Lord Jesus Christ and this faith will preserve us if not from temporall yet from everlasting shame in the world to come as it is written Behold I lay in Sion a chief corner stone elect and precious and he that believeth on him shall not be ashamed Rom. 9. 33. shall not be confounded 1 Pet. 2. 6. viz. in the world to come 3. We must hope in the Lord for good things promised and this hope if it be a lively hope maketh not ashamed Rom. 5. 5. but will preserve us if not from temporall yet from eternall shame in the world to come 4. We must patiently wait upon God for the accomplishment of his promises and then we shall not be ashamed in the world to come as it is said they shall not be ashamed that wait for me Esa 49. 23. 5. We must be willing to observe and keep all the knowne precepts of God so far as they shall concern us and then we shall be preserved from this eternall shame as David saith Then shal I not be ashamed when I have respect unto all thy Commandements Psal 119. 6. 6. We must be soundly affected to Gods Word and then we shall be safe from eternall shame according to the prayer of David Let my heart be sound in thy statutes that I be not ashamed Psal 119. 80. 7. We must walk uprightly and sincerely before the Lord because the Lord knoweth the days of the upright and they shall not be ashamed in the evill time Psal 37. 18 19. 8. We must persevere in grace received which is to abide in Christ unto the end and then we shall be safe from eternall shame according to that of S. John Little children abidein him that when he shall appear we may have confidence and not be ashamed before him at his coming 1 Joh. 2. 28. SECT XIIII Touching the honour of Gods Elect and the contempt of Reprobates in the world to come HEre followeth a fourth speciall difference which shall be betwixt the parties before-named which difference may be thus expressed in two Propositions Gods Elect shall be honoured in the world to come Reprobates shall be contemned in the world to come The former Proposition is That Gods Elect Proposition shall be honoured in the world to come touching which honour of theirs we are to consider two things viz. The nature of it The certainty of it Frst Touching the nature of it I conceive that they shal be honoured with an high esteem in the world to come and that on Gods part on Christs part amongst the Angels amongst themselves and amongst the reprobate sort of mankind 1. They shall be 〈◊〉 esteemed of in the world to come on Goâ— for part for he shall still esteem them as his Covenant-people according to his promise I will be your God and ye shall be my people Rev. 21. 3. which promise is often repeated he shall still esteem them as his children according to his promise I will be a father to you and ye shall be sons and daughters unto me saith the Lord Almighty 2 Cor. 6. 18. He shall still esteem them as his faithfull servants according to that saying Well done good and faithfull servant Mat. 25. 23. He shall still esteem them as his triumphant Church as the new Jerusalem Rev. 21. 2. Yea he shal so highly esteem of them in the world to come that he shal put a new name upon them Esa 62. 2. another name from
what they now have Esa 65. 15. a name better then of sons and daughters an everlasting name Esa 56. 5. 2. They shall be highly esteemed of in the world to come on Christs part for he shall still esteem them as his brethren he was not ashamed Heb. 2. 11. to call them his brethren in this world neither shall he be ashamed to call them such in the world to come he shall still esteem of them as of the children of God according to that compellation of his Come ye blessed children of my Father Mat. 25. 34. He shall still esteem of them as of his familiar friends as may appear by this because it is said that they shall eat and drink with him at his table in his Kingdome Luk. 22. 30. and shall sit some of them at his right hand and some at his left in his Kingdome Mat. 20. 23. Yea he shall so highly esteem of them that he shall still own them for Kings and Priests to God Rev. 1. 6. 3. They shall be higâ—â—y esteemed of in the world to come amongst the Angells good and evill for the good Angells shall so highly esteem of them that they shall own them for their superiours in some respect seeing Christ took not upon him the nature of Angels but the seed of Abraham and the evill Angells shall so highly esteem of them that they shall owne them for their Judges and shall not dare to think dishonourably of them 1 Cor. 6. 3. 4. They shall be highly esteemed of amongst themselves for we know that Gods Elect after they are effectually called do honour one another with an high esteem here in this world Psal 15. 4. much more shall they honour one another with an high esteem in the world to come 5. They shall be highly esteemed of in the world to come amongst the reprobate sort of mankind for these also shall have an high and honourable esteem of Gods Elect in the world to come for this cause it is said that the Gentiles shall see their righteousnesse and all Kings their glory Isai 62. 2. God shall establish Jerusalem a praise in the earth Isai 62. 7. which I understand to be spoken chiefly of the new earth or world to come yea saith the Lord they shall be a praise and an honour before all the Nations of the earth Jer. 33. 9. I will get them praise and fâ—me in doing laud where they have been put to shame Zeph. 3. 19. Secondly touching the certainty of it I say that Gods Elect shall most certainly be honoured in the world to come as may appear by these arguments 1. They that are vessells of honour shall be honoured in the world to come but Gods Elect are vessells of honour for which cause they are compared to such vessells of a potter as are made for honour Rom. 9. 21. and to such vessells in a great house as serve for honourable uses 2 Tim. 2. 20. Ergo. 2. They that do or shall know God effectually in this world shall be honoured in the world to come according to that promise I will set him on high because he hath known my Name Psal 91. 14. which is as if the Lord had said I will honour him both in this world if I shall see it expedient and much more in the world to come but Gods Elect do or shall all know God effectually in this world Ergo. 3. They that shall call upon God in sincerity here in this world shal be honoured in the world to come according to that promise He shall call upon me and I wil answer and honour him Psal 91. 15. But Gods Elect do or shall call upon him in sincerity in this world Ergo. 4. They that do or shall go fear the Lord with a godly fear here in this world shall be honoured in the world to come as we may gather from that of Solomon by the fear of the Lord are riches and honour Pro. 22. 4. but Gods Elect do or shall fear him with a godly fear here in this world Ergo. 5. They that do or shall humble themselves for their sins after an holy manner here in this world shall be honoured in the world to come according to that of Solomon before honour is humility Pro. 15. 33. and honour shall uphold the humble in spirit Pro. 29. 23. but Gods Elect do or shall all humble themselves for their sins after an holy manner here in this world Ergo. 6. They that are or shall be mercifull towards others and follow after mercy here in this world in obedience to God shall be honoured in the world to come according to that promise He hath dispersed abroad he hath given to the poor his righteousnesse remaineth for ever his horn shall be exalted with honour Psal 112. 9. and Solomon saith he that followeth after mercy findeth honour Pro. 21. 21. but Gods Elect are or shall be mercifull in this senie here in this world Ergo. 7. They that do or shall regard wholesome reproof shall be honoured in the world to come as Solomon saith He that regardeth reproof shall be honoured Pro. 13. 18. but Gods Elect do or shall regard wholesome reproof in this world Ergo. 8. They that do or shall do good in obedience to Gods will here in this world shall be honoured in the world to come according to that of the Apostle Honour to every one that worketh good to the Jew first and also to the Greek Rom. 2. 10. but Gods Elect do or shall do good in obedience to Gods will here in this world Ergo. 9. They that are or shall be the faithfull servants of Christ here in this world shall be honouin the world to come according to that of our Saviour If any man serve me him wil my Father honor Joh. 12. 26. but Gods Elect are or shall be faithfull servants of Christ here in this world Ergo. 10. They that shall conscionably purge themselves from the errors of these times shall be honored in the world to come according to that of the Apostle If any man purge himselfe from these he shall be a vessell unto honour 2 Tim. 2. 21. but Gods Elect are such as do or shall purge themselves from the known errors of their times Ergo. 11. They that do or shall honour God sincerely here in this world shall be honoured of him in the world to come as the Lord saith Them that honour me I will honour 1 Sam. 2. 30. but Gods Elect do or shall sincerely endeavour to honour him here in this world Ergo. This Proposition should comfort all Gods Elect Vse that are now effectually called against the reproach and contempt of this wicked world for such of all others are most obnoxious to be contemned of the wicked if for no other cause yet for their graces and vertues as our Saviour himself though full of grace and vertue was despised and contemned of many in this life and the Apostles themselves notwithstanding their gracious
conversation were made the off-scouring of all things yea the godly complained of old Our soul is exceedingly filled with the scorning of those that are at ease and with the contempt of the proud Psal 103. 4. and David said remove from me reproach and contempt Psal 119. 22. Now when this comes to be our case as it is the case of many good Christians who are of Gods Elect we should consider how our condition shall be altered in the world to come where we shall be so far advanced above the contempt of this world that we shall be honoured on Gods part on Christs part amongst the Angells amongst the Saints and amongst the wicked themselves and shall we not take comfort in this Again this should exhort all of us that may be of Gods Elect for ought we know to the contrary to honour God to the most of our ability here in this world Forasmuch as 1. We are commanded to honour him and to sing forth the honour of his Name Psal 66. 2. 2. We are taught by many examples so to do for our Saviour was carefull on this earth to honour him as he said to the Jews I honour my Father and ye dishonour me Joh. 8. 49. and the faithfull of former times were carefull to honour him as we may well think 1. Because they honoured Christ and had an high esteem of him for they esteemed him to be fairer then the children of men Psal 45. 2. to be the chiefest of ten thousand Cant. 5. 10. to be the wonderfull Counsellor the Almighty God the everlasting Father the Prince of Peace Isay 9. 6. to be the chief Shepheard and Bishop of their souls 1 Pet. 2. 25. 2. Because they honoured the word of God and had an high esteem of it for they esteemed it above riches Psal 119 19. better then gold and silver Psalm 119. 72. more then their ordinary food Job 23. 12. 3. Because they honoured the place of his publike worship and would say with the Prophet O how amiable are thy Tabernacles O Lord of Hosts one day in thy Courts is better then a thousand I had rather be a door-keeper in the house of my God then to dwell in the tents of wickednesse Psal 84. 1. 10. 4. Because they honoured those that feared the Lord with a godly fear Psa 15. 4. it was much to be commended in Nebuchadnezzar King of Babylon that after the Almighty had afflicted him sore he resolved to honour him that liveth for ever to honor the King of heaven Dan. 4. 34 37. Having then such examples before us we should be moved to make them our paterns 3. We know that honour must be given to whom honour is due and honour is due to God as he is our Creatour as he is a Father Mal. 1. 6. as he is a King and in these respects we should give honour unto him 4. He is worthy to receive all possible honour from us as the twenty four Elders confessed Thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy wills sake they are and have been created Revel 4. 11. 5. Unlesse we honour him in this world we have no reason to expect honor from him in that world which is to come 6. But if we honour him in this we shall be sure to be honoured of him in that world according to his promise Them that honour me I will honour 1 Sam. 2. 30. How must we honour him in this world 1. We must honour him in our hearts by having an high esteem of him as Moses had when he said Lord who is like unto thee among the Gods glorious in golinesse fearful in praises doing wonders Exod. 15. 11. as Hannah had when she said there is none holy as the Lord neither is there any rock like our God 1 Sam. 2. 2. as David had when he said Who is a God save our Lord who is a rock save our God Psal 18. 31. as Asaph had when he said Lord whom have I in heaven but thee who is there on earth that I desire in comparison of thee Psal 73. 25. as Paul had when he said O the depth of the wisdome and the knowledge of God c. Rom. 11. 33. without which honour none can be accepted Isai 29. 13. 2. We must honour him in our bodies by yeelding bodily submission and reverence unto him upon all occasions and by keeping our bodies pure and chast 1 Thes 4. 4. 3. We must honour him in our thoughts words and actions as at other times so chiefly upon the Sabbath or Lords day according to that charge of the Prophet Thou shalt honour him not doing thine own waies nor finding thine own pleasures nor speaking thine own words Isai 58. 13. 4. VVe must honour him with our earthly substance when we have occasion and opportunity so to do according to that of Solomon Honor the Lord with thy substance and with the first fruits of all thine increase so shall thy barns be filled with plenty and thy presses shall burst out with new wine Prov. 3. 9. 10. Now I conceive that in these times men do give the Lord the first fruits of all their increase when they do duly and conscionably part with the tythes or tenths of all their increase and if so then we may safely infer from hence that they which duly and conscionably part with their tythes do honour the Lord with their substance and may well hereupon expect a blessing from him because of this promise 5. VVe must honour him in this world above all others above our selves as our Saviour honoured him above himself Joh. 8. 54. above our earthly Kings Parents Children c. for we know this was imputed as a sin to Eli the Priest that he honoured his sons above God 1 Sam. 2. 29. the chiefest good must have the chiefest honour and we acknowledge him to be our chiefest good therefore we must honour him above others The latter Proposition is That reprobates shall 1 Proposition be contemned in the world to come touching which contempt of theirs we are to consider The nature of it The certainty of it First touching the nature of it I conceive that to be contemned is all one as to be lightly or lowly esteemed of and so the word is interpreted in Scripture as whereas Iesurun contemned God it is said that he lightly esteemed the rock of his salvation Deut. 32. 15. and whereas the wicked shall be contemned if they repent not it is said they shall be lightly esteemed 1. Sam. 2. 30. So then when I say that Reprobates shall be contemned in the world to come I understand that they shall be lightly esteemed of in the world to come on Gods part and Christs part amongst the Angells amongst the Saints and amongst themselves They shall be lightly esteemed of on Gods part in the world to come for he shall esteeme them for no other then reprobates
cast-awayes cursed children children of the devill children of wrath and heirs of perdition They shall be lightly esteemed of on Christs part for he shall have the same esteem of them which his Father shall have in the world to come They shall be lightly esteemed of amongst the good Angells who have no good esteem of impenitent sinners in this world such as think they need no repentance Luk. 15. and if so we may wel think that they shall have a very light esteem of reprobates in the world to come They shall have a light esteem amongst evill Angells who have no great esteem of impenitent sinners in this world as may appear by that speech of Satan to those Conjurers Iesus I know and Paul I know but who are ye Acts 19. 15. and if so then we may vvell think that they shall have a very light esteem of Reprobates in the world to come They shall be lightly esteemed of amongst the Saints for the Saints in this world contemn a vile person Psal 15. 4. and if so then vve may vvell think that they shall have a very light esteem of Reprobates in the world to come They shall be lightly esteemed of amongst themselves for though wicked men may seem to honour one another in this vvorld very much in time of prosperity yet in time of distresse they seem to be regardlesse one of another as may appear by that speech of the chief Priests and Elders unto Judas vvhen he vvas distresse and said I have sinned in betraying the innocent blood for they said unto him what is that to us see thou to that Mat. 27. 4. and if vvicked men do no more regard one another here in time of distresse vve may vvell think that Reprobates shall have a very light esteem one of another in the world to come thus may we understand the nature of this their contempt Secondly touching the certainty of it I affirm that reprobates shall most certainly be contemned and despised in the world to come as may appear by these arguments 1. They that are vessells of dishonor shall be contemned and despised in the world to come but reprobates are vessells of dishonor for which cause they are compared unto such vessells of a potter as are made for dishonor Rom. 9. 21. and unto such vessels in a great house as are made for dishonor and contempt 2 Tim. 2. 20. Ergo. 2. They that will still despise and contemne God in this world shall be contemned and despised in the world to come as the Lord said Eli They that despise me shall be lightly esteemed 1 Sam. 2. 30. but reprobates will still despise and contemn God in this world Ergo. They that shall have their names left for a curse in the world to come shall be contemned and despised in that world but reprobates shall have their names left for a curse to Gods chosen in that world Isai 65. 15. Ergo. 4. They that will still be wicked in this world shall be contemned and despised in the world to come according to that of Solomon When the wicked cometh then cometh contempt Prov. 18. 3. but reprobates will still be wicked in this world Ergo. 5. They that will still be proud and live under the dominion of this sin without repentance shall be contemned and despised in the world to come as the Prophet intimates when he saith God beholded the proud afar off Psal 138. 6. a sign of present future contempt but reprobates wil will still be proud and live under the dominion of this sin without repentance Ergo. 6. They that will still be of a perverse heart in this world shall be contemned and despised in the world to come according to that of Solomon He that is of a perverse heart shall be despised Pro. 12. 8. viz. not only in this world but also in the world to come if he continue such an one Now reprobates will still be of a perverse heart in this world Ergo. 7. They that shall rise again to contempt at the generall Resurrection shall be contemned and despised in the world to come but reprobates shall rise again to contempt at the generall Resurrection Ergo. 8. They that shall be put to everlasting reproach in the world to come shall be contemned and despised in that world but reprobates shall be put to everlasting reproach in that world Jer. 23. 40. Ergo. Now this latter Proposition doth not only Vse confirm what hath been formerly said viz. that it had been good for reprobates if they had never been born and that it will be worse with them in the world to come then it can be with them in this even in respect of contempt but also it makes for the reproof of all wicked impenitent sinners at this day who for the present are contemners and despisers of God Psal 10. 13. contemners and despisers of his counsell Psal 107. 11. contemners and despisers of his word Prov. 13. 13. contemners and despisers of his reproof Prov. 1. 30. contemners despisers of good men 2 Tim. 3. 3. contemners and despisers of Gods judgments Ezek. 20. 13. contemners and despisers of his Ministers and messengers sent unto them Luk. 10. 16. and in all this contemners and despisers of God himself as it is written he that despiseth despiseth not man but God 1 Thes 4. 8. and what think we shall be the reward of such persons in the world to come doubtlesse unlesse they repent effectually of this sinne before their death they shall be contemned and despised in the world to come as the Lord hath said They that despise me shall be lightly esteemed 1 Sam. 2. 30. Wherefore it concerns such contemners to repent speedily of their sin and to live for the time to come as becometh good Christians and then they shall not be despised but honoured in the world to come that is to say 1. They should be of broken and contrite hearts then shall they not be despised but honoured in the world to come A broken and contrite heart O God thou wilt not despise Psal 51. 17. 2. They should know God effectually then they shall not be despised but honoured in the World to come Psal 91. 14. 3. They should feare God effectually then they shall not be despised but honoured in that world Prov. 22. 4. 4. They should humble themselves effectually before God then they shall not be despised but honoured in that world Prov. 15. 33. 5. They should be willing to do Gods will then they shall not be despised but honoured in that world Rom. 2. 10. 6. They should be willing to suffer any earthly evill for Gods sake then they shall not be despised but honoured in that world for the Lord despiseth not his prisoners Psal 69. 33. SECT XV. Touching the liberty of Gods Elect and the bondage of Reprobates in the world to come HEre followeth a fifth speciall difference which shall be betwixt the parties before-named in the world to come
shall be in bondage under the wrath of God in that world now reprobates shall seek to hide themselves from the wrath of God and of Christ and shall say unto the mountaines and rocks Fall on us and hide us from the face of him that sitteth on the Throne and from the wrath of the Lamb Rev. 6. 16. Ergo. Which latter Proposition doth not only confirm Vse what hath been formerly said viz. that it had been good for reprobates if they had never been born and that it shall be worse with them in the world to come in respect of bondage then it can with them in this world But also should admonish all men living to take some effectuall course for their own safety that they may escape the vvrath to come and for this end 1. We must sue out a pardon for our sins from the Throne of Grace in the name of Christ and if we can obtain this pardon we shall be safe from the wrath to come Psa 32. 1. 2. We must repent of our sins heartily and effectually and if so we shall be safe from the wrath to come 3. VVe must believe in the Lord Jesus Christ and be united unto him by a lively Faith and then we shall be safe from the wrath to come For there is no condemnation to them that are in Christ Iesus Rom. 8. 1. 4. VVe must accustom our selves to do the will of God and to keep his Commandements in sincerity whilest we live and if so we shall escape the wrath to come and shall still be accepted of him in his beloved and though we can please him but in part here yet we shal perfectly please him in all things hereafter in the world to come SECT XVI Touching the dominion of Gods Elect and the slavery of reprobates in the world to come HEre followeth a sixth speciall difference which shall be betwixt the parties before-named in the world to come which may be thus expressed in two Propositions Gods Elect shall have dominion over reprobates in the world to come Rebrobates shall be very slaves to Gods Elect in the world to come The former Proposition is That Gods Elect shal 1 Proposition have dominion over reprobates in the world to come touching which dominion of theirs I shall endeavour to shew two things viz. The certainty of it The nature of it First touching the certainty of it Iaver it for a most certain truth that Gods Elect shall have dominion over reprobates in the world to come as may be made good by these arguments and considerations 1. It is said of such wicked rich men as shall not truly repent and be converted before their death That the upright shall have dominion over them in the morning Psal 49. 14. where by the upright I understand Gods Elect who are or shal be all upright and sincere before God and knowne by that name another day and by the Morning I understand the day of the last Resurrection which shall be as a morning both in respect of such as shall then arise from the sleep of death and in respect of that everlasting day which shal have no evening and so from this place I may argue thus They that shall begin to have dominion over reprobates at the last Resurrection here called the Morning shal have dominion over them in the world to come Now Gods Elect here called the upright shall begin to have dominion over reprobates at the last Resurrection here called the Morning Ergo. they shall have dominion over them in that world 2. It should be considered that Gods Elect shal be Kings in the world to come not only in a spiritual mystical sense as now they are but in a more genuine proper sense because Christ hath made them Kings unto God Rev. 1. 6. Rev. 5. 10. that is in subordination unto God to serve him in a Kingly way their Kingship shal never be abolished From whence I may argue thus they that shall be Kings in the world to come shall have dominion in that world either over themselves or over their fellow brethren and Saints or over reprobates now Gods Elect shal be Kings in that world yet shall not have dominion over themselves in that world because they shal have no vicious qualities or corruptions in themselves there to be subdued neither shal they have dominion over their fellow brethren and Saints who shal be as truly Kings as themselves Ergo They shal have dominion over reprobates in that world 3. It should be considered that Gods Elect shal be Princes in the world to come properly so called as I gather from that prophecy concerning Christ Instead of thy fathers shall be thy children whom thou mayest make Princes in all the earth Psal 45. 17. VVhere by all the earth I understand not this corrupt earth as if Gods Elect should be all Princes in it but the new earth or the habitable part of that new vvorld vvhich shal be created instead of this wherein they shal be Princes indeed and so from hence I may reason thus if Gods Elect shal be Princes in the world to come then they they shall have dominion in that vvorld either over themselves or over their fellow brethren and Saints or over reprobates but they shal be Princes in that world and shall not have dominion over themselves nor over their fellow brethren and Saints for the reasons before given Ergo they shall have dominion over reprobates in that world 4. It is promised that Gods Elect shall reigne with Christ in the world to come If we suffer with him we shall also reign with him 2 Tim. 2. 12. And we shall reign on the earth Rev. 5. 10. that is on the new earth the habitable part of the world to come From whence I may reason thus also if they shal reign with Christ in the world to come then they shal reign either over themselves or over their fellow brethren and Saints or over reprobates but they shall reign with Christ in that world and they shall not reign over themselves nor over their fellow brethren and Saints Ergo They shall reign over reprobates in that world 5. It should be considered that Gods Elect in the world to come shall have power over Nations as it is written He that overcometh and keepeth my works unto the end to him will I give power over the Nations Rev. 2. 26. where by Nations I understand such at the later day as shal be found to have been the reprobate sort of all Nations in this world And if in this sense Gods Elect in the world to come shal have power over Nations then doubtlesse they should have dominion over Reprobates in that world But in this sense they shal have power over Nations in that world Ergo. 6. It should be considered that Gods Elect in the world to come shal have authority over divers cities For our Saviour shall say unto one faithful servant Have thou authority
dominion here shall be their slavery hereafter wherefore if we desire not to be slaves to Gods Elect in the world to come we must repent unfainedly while we live here as of other sinnes so of our tyranny over others and we must take heed how we lord it over Gods heritage here for it cannot be safe for us to lord it over such as shal be our Lords and Masters in the world to come Yet many in these daies are very ambitions of Lordship and dominion of others they cannot endure to be governed but would be Governours themselves they hate Lordship Kingship and Supremacy in others but they much desire the same in behalf of themselves and the grand contest now is upon whose shoulders the Government of Nations shall be laid whether on theirs who most desire it or on theirs who have most right unto it Indeed they that have right to this Government by the Law of God and Man may lawfully desire it but why should others desire it who have no such right at all unto it Surely these men are right of Absaloms spirit and every one of them saith in his heart as he sometimes said Oh! that I were made Judge in the Land that every man which hath any suit or cause might come unto me and I would do him justice 2 Sam. 15. 4. but Absaloms ambition was well rewarded when he was hanged as a Traitor in the Forrest and the ambition of these also will be well rewarded if ever they shal come to preach their late repentance at Tyburne or if ever they shall come to be hanged in chaines under darknesse or if ever they shall come to be slaves to Gods Elect which things may speedily befall them unlesse they repent In the meane while I had rather my soul should be subject to the powers that are ordained of God then that it should desire a temporall power over Nations I had rather be a Subject then a Soveraigne in this world knowing the burthen of subjection and the danger too to be far lesse then that of Soveraignty and if all that are called to be Subjects would study the point of subjection more and that of soveraignty lesse it would be better for them both in this world and in that which is to come and seeing God hath commanded loyall subjection for conscience sake to be yeelded to lawfull powers in this world we may well conceive that he will not suffer the same to go unrewarded either in this or that which is to come SECT XVII Touching the riches of Gods Elect and the poverty of reprobates in the world to come HEre followeth a seventh speciall difference which shall be betwixt the parties before-named in the world to come and it may be expressed thus in two Propositions Gods Elect shall have a rich estate in the world to come Rebrobates shall have a poor estate in the world to come The former Proposition is That Gods Elect 1 Proposition shall have a rich estate in the world to come for clearing whereof we must understand that the rich estate of Gods Elect in the world to come is described two waies in the Word of God viz. 1. By the name of an Inheritance for in Christ as the Apostle saith in the name of the Elect we have obtained an inheritance Ephes 1. 11. that is the right of inheritance and this inheritance is said to be incorruptible undefiled that fadeth not away reserved in heaven for them 1 Pet. 1. 4. It is said to be immortall because it cannot die away out of the name as a temporall inheritance may It is said to be undefiled because it cannot be defiled and polluted with sin in the getting keeping and disposing of it as a temporall inheritance may be neither can it fade away and be brought to nothing as a temporall inheritance may be neither is it reserved for the Elect in corrupt earth to be possessed and enjoyed by them in this world but it is reserved for them in heaven to be possessed and enjoyed by them in the world to come and we may conceive that this inheritance of theirs shall be of large extent because the Scripture speaks of divers things which they shall inherit in the world to come viz. They shall inherit the Kingdome prepared for them Mat. 25. 34. Luk. 12. 32. Luk. 22. 30. They shall inherit a Crowne called a Crovvn of righteousnesse 2 Tim. 4. 8. and a Crowne of Life Jam. 1. 12. They shall inherit glory Pro. 3. 35. the glory before described They shall inherit the blessing 1 Pet. 3. 9. They shall inherit the promises Heb. 6. 12. They shall inherit a reward for vvhat they have done and suffered in obedience to Gods vvill Col. 3. 24. They shall inherit all good things Rev. 21. 7. 2. Moreover their estate of inheritance is described by the name of riches and the riches of the vvorld to come are called Durable riches Prov. 8. 18. Because they shall be more durable then temporall riches are and shall endure for ever Precious riches Prov. 24. 4. Because they shall be farre more precious then any temporall riches can be Pleasant riches Prov. 24. 4. Because they shall be more pleasant to the injoyers then temporall riches can be True riches Luke 16. 11. because they shall afford more truth of content then any temporall riches can Vnsearchable riches Ephes 3. 8. Because the worth and value of them cannot in this life be searched out unto perfection as the value of temporall riches may for there is none so rich in this world in respect of his earthly substance but he may by himselfe or his friends search out the farthest end of his wealth and may know what his outward estate is worth to be bought or sold but the Riches of which I speake cannot be thus serrched out in this life seeing here we know but in part and prophecy in part and they are called the Riches of Christ Ephes 3. 8. Because they shall be none other but such as Christ hath purchased with his most precious bloud So from both these descriptions I may infer That the the rich estate of Gods Elect in the world to come shall be a rich inheritance And that they shall have such a rich inheritance in the vvorld to come may be thus proved 1. That they shall have unsearchable riches in the vvorld to come such as Christ hath purchased for them shall have a rich estate or inheritance in that vvorld But Gods Elect shall have unsearchable riches in the world to come such as Christ hath purchased for them Ergo they shall have a rich inheritance in that world 2. They that are or shall be rich in faith in this life shall have a rich estate in the world to come But Gods Elect are or shall be rich in faith in this life as may appear by that of the Apostle Hath not God chosen the poor of this world rich in faith Iam. 2. 5. Ergo. 3.
world perfect peace being a fruit of perfect reconciliation But Gods Elect shall be perfectly reconciled unto him in the World to come because they have been are or shall be truly reconciled unto him in this world Ergo. 2. They that shall be perfectly justified in the World to come shall have perfect peace in that world perfect peace being a fruit of perfect Justification But Gods Elect shall be perfectly justified in the world to come Act. 3. 19. because they are have been or shall be truly justified in this world Rom. 5. 1. Ergo. 3. They that shall be perfectly sanctified in the world to come shall have perfect peace in that world perfect peace being a fruit of perfect Sanctification But Gods Elect shall be perfectly sanctified in the world to come because they are have been or shall be truly sanctified in this world Ergo. 4. They that are wont to have their mindes stay'd on God in this world so as to be stedfast towards him in respect of graces received and truths received and in respect of well doing c. shall have perfect peace in the world to come according to that of the Prophet Thou wilt keep him in perfect peace whose minde is stayed on thee Isai 26. 3. Now Gods Elect after they are effectually called are wont to have their mindes thus stayed on him Ergo. 5. They that are wont to trust in God really and in sincerity here in this world shal have perfect peace in the world to come as the Prophet adds in the former place Thou wilt keep him in perfect peace because he trusteth in thee Isai 26. 3. Now Gods Elect after their effectual calling are wont thus to trust in him Ergo. 6. They that do or shall love Gods Word in sincerity while they live here shall have perfect peace in the world to come because they shall have great peace in this life as it is written Great peace have they that love thy Law Psal 119. 165. Now Gods Elect are such as do or shall love his Word in sincerity while they live here Ergo. 7. They that do or shall endevor to walk according to the rule of Gods Word while they live here shall have perfect peace in the World to come according to that of the Apostle As many as walk according to this Rule peace be on them and mercy Gal. 6. 16. Now Gods Elect are such as do or shall endevor to walk according to this rule whiles they live in this world Ergo. 8. They that are or shall be sincere and upright before God in this world shall have perfect peace in that which is to come as I gather from that of the Prophet Mark the perfect man and behold the upright for the end of that man is peace Psal 37. 37. his end being put chiefly for his future condition in the next world Now Gods Elect are such as are or shall be all upright and sincere before him in this world Ergo. 9. They that are under a Covenant of peace and have an inward right thereunto shall have perfect peace in the world to come according to the same Covenant Now Gods Elect are all under a Covenant of peace and have an inward right thereunto as appeareth Ezek. 34. 25. 37. 26. Ergo. 10. They that shall have nothing to offend them in the world to come shall have perfect peace in that world But Gods Elect shall have nothing to offend them in the world to come as it is promised in plain words Nothing shall offend them Psal 119. 165. Which Promise though it may in some respects and degrees be made good to them in this world yet it shall not be perfectly fulfilled but in that which is to come when nothing at all shall offend them Erg. 11. They that do or shall do good in this life with an honest and good heart shall have perfect peace in the world to come as the Apostle witnesseth when he saith Peace shall be to every man that worketh good to the Jew first and also to the Greek Rom. 2. 10. But Gods Elect are such as do or shall do good in this life with an honest and good heart Ergo. They shall have perfect peace in that which is to come This Proposition thus cleared and proved may be useful As Vse First It makes for the confutation of such as expect a state of perfect peace in this world before its end and give out in their Pamphlets That the latter times shall abound with such peace and unity as the like was never seen For proof whereof they wrest many passages of Scripture and draw them to a wrong sence But these Writers are much mistaken For as I have shewed before that perfect peace which is promised in holy Writ belongs to the world to come not to this world And it is a vain thing for any to expect perfect peace in this world for these causes 1. Because God hath put enmity betwixt the seed of the woman and the seed of the Serpent Gen. 3. betwixt the godly and the wicked so that the wicked are still an abomination to the just and the just are still an abomination to the wicked Which enmity doubtless will continue as long as this world it self continues 2. Because there is still an enmity betwixt the flesh and the spirit in every regenerate person For the flesh lusteth against the spirit and the spirit against the flesh and these are contrary the one to the other so that we cannot do the things that we would Gal. 5. 17. Which enmity also is likely to continue unto the worlds end 3. Because the New Testament which best describes this latter age of the world fore-shews that the latter times shall be very unquiet troublesom and perillous What saith our Saviour Think not saith he that I am come to send peace on Earth I came not to send peace but a sword I am come to set a man at variance against his father and the daughter against her mother and the daughter in law against her mother in law and a mans foes shall be they of his own houshold Matt. 10. 24 35 36. And ye shall hear of wars and rumors of wars Matth. 24. 6. And saith he in the world ye shall have tribulation Joh. 16. 33. In the last days perillous times shall come saith Saint Paul 2 Tim. 3. 1. Yea we finde Rev. 20. That Christ at his second Coming from Heaven shall find the Nations of the world in a posture of war And for these Reasons we have no cause to think that the latter times shall be such peaceable times as some have described Indeed I grant That Gods faithful people and servants at certain times may enjoy much good peace in this world They may have some experience of peace with God through Christ They may have at times some peace of Conscience within themselves They may have peace from war and peace from publick persecution for a time But for any to dream
of perfect peace in this world is all one as to dream of a dry Summer when Winter is at hand Wherefore let us not harken unto those that preach and promise peace peace when trouble is neer Again It may inform us That Gods Elect should not be too much discouraged or dejected by reason of their tribulations and want of peace in this life For such is the condition of this world many are the troubles of the righteous and all that will live godly in Christ must suffer here what is appointed for them Yea they may seek and pray for outward peace with men and yet not finde it They may seek and pray for inward peace of Conscience and yet not obtain so much of it as they desire But in the World to come they shall have as much peace both inward and outward as their hearts can desire and that for ever which will be a sufficient recompence for their want of peace in this world Lastly If we desire to have perfect peace in the World to come with Gods Elect then we must endevor to perform all such conditions on our part as have the promise of this peace annexed to them that is to say We must endevor to be reconciled to God through Christ We must endevor to be really justified and sanctified We must endevor to love Gods Word in sâ—ncerity We must endevor to walk according to the Rule of it We must endevor to have our mindes stayed on God We must endevor to trust in him effectually We must endeavour to be upright before him We must endeavour to please him in all our wayes We must endeavour to do that which is good in his sight For these are the Conditions which have the promise of this peace annexed to them and if we make conscience of performing them we shall not miss of perfect and everlasting peace in the World to come The other Proposition is That Reprobates 2 Proposit shall have Tribulation in the WORLD to come Which Tribulation of theirs as I conceive shall be a total privation of peace in that World For they shall have no peace with God no peace with Christ no peace with their Consciences no peace with the Saints no peace from among the Angels no peace from among themselves in that World Which total want of Peace will be unto them a great and perfect Tribulation and that Tribulation which is mentioned Rom. 2. vers 9. Now that Reprobates shall have no peace at all in the world to come may be proved by these Arguments ensuing 1. They that shall be strangers from Christ in the World to come shall have no peace at all in that world the peace of that world being Christs purchase Matth. 25. 41 But Reprobates shal be strangers from Christ in the world to come Ergo. 2. They that shall be found unrighteous persons in the World to come shall have no peace at all in that world But Reprobates shall be found unrighteous persons in the world to come Know ye not that the unrighteous shall not inherit the Kingdom of God 1 Cor. 6. 9. Ergo. 3. They that shall be found unclean and filthy persons in the world to come shall have no peace at all in that world But Reprobates shall be found unclean and filthy persons in the world to come according to that of Saint John He that is filthy let him be filthy still Rev. 22. 11. Ergo. 4. They that shall be found impenitent sinners in the World to come shall have no peace at all in that world as we may gather from that of Saint Paul Tribulation and anguish shall be upon every Soul of man that doth evil of the Jews first and also of the Greek Rom. 2. 9. viz. if they shall finally persist in doing evil without repentance Now Reprobates shall be found impenitent persons in the world to come Ergo. 5. They that shall be found wicked persons in the world to come shall have no peace at all in that world as it is written There is no peace saith my God to the wicked Isai 57. 21. But Reprobates shall be found wicked persons in the world to come Ergo. 6. They that will never know the way of peace while they live in this world shall have no peace at all in that which is to come But Reprobates will never know the way of peace while they live in this world Isai 59. 8. Ergo. 7. They that will still go in crooked paths while they live in this world shall know no peace at all in that which is to come Isai 59. vers 8. But Reprobates will still go in crooked paths while they live in this world Ergo. 8. They that will still be Enemies to a godly peace in this world shall have no peace at all in that which is to come But Reprobates will still be Enemies to a godly Peace in this world Psal 121. 6 7. Ergo They shall have no peace at all in that which is to come but tribulation and this their Tribulation shall be a total privation or want of peace as was said before Which Proposition doth not onely confirm what hath been formerly affirmed viz. That it had Vse been good for Reprobates if they had never been born But also shews That such shall gain nothing at the last by any Peace of theirs in this world Indeed if there be any Civil or National Peace here Reprobates may have a share in it as well as others If there be any peace in sinning they are wont to have the greatest share in it But what shall it profit them when at last their peace shall end in tribulation Surely nothing Rather then they shall wish they had never known any such peace Wherefore if we will provide for our own safety that we may be preserved from Tribulation in the World to come we must be careful while we live here to shun and decline those crooked paths of unrighteousness uncleanness impenitency hatred of godly peace c. which are wont to bring men at the last to everlasting Tribulation And if we be careful thus to do then we shall never know by experience in our selves any want of peace in the world to come SECT XIX Touching the Light of Gods Elect and the Darkness of Reprobates in the World to Come HEre followeth a nineth special difference which shall be betwixt the parties before named in the next world And it may be thus expressed in two Propositions Gods Elect shall abound with spiritual Light Reprobates shall be punished with spiritual Darkness in the next world The former Proposition is That Gods Elect 1 Proposit shall abound with spiritual Light in the World to come I speak not here of that natural and bodily Light which shall be suitable to their new natures in the World to come of which doubtless they shall finde no want but onely of their spiritual Light in that World which shall far surpass that spiritual Light which the
with spirituall Light 13. They that in the VVorld to come shal have al comfortable knowledge not only of al the Faithful which have been and or shal be in this VVorld but also of al their former godly and familiar Friends as such shal abound with spirituall Light in that VVorld Now it is probable that Gods Elect in the VVorld to come shal have al comfortable knowledge not only of al the Faithful which have been are or shal be in this VVorld but also of al their former godly and familiar Friends as such And to strengthen this probability I refer the Reader to these three places of Scripture first it is said of Reprobates that they shall see Abraham and Isaac and Iacob and all the Prophets in the Kingdome of God Luke 13. 28. and shal they not see them so as to know them yes Secondly it is said in the Parable of Dives that he saw Abraham a Luk. 16. 23 far off and Lazarus in his bosome and did he not see them so as to know them yes and if Reprobates shal have such knowledge of the Saints in the next VVorld as shal yeeld them no comfort at al doubtlesse Gods Elect shal have such knowledge one of another as wil be ful of comfort Thirdly when Christ was transfigured upon the Mount in the presence of Peter Iames and Iohn it is said that there appeared unto them Moses and Elias and talked with him and they appeared in such a bodily shape that Peter knew them distinctly and thereupon said Master it is good for us to be here if thou wilt let us make here three Tabernacles one for thee one for Moses and one for Elias Mat. 17. 3 4. Which transfiguration of Christ with its occurrences I conceive to be a lively representation of what shal be in the VVorld to come And so its probable from hence also what mutual and comfortable knowledge the Saints shal have one of another in that VVorld and consequently that they shal abound with spirituall light in it 14. They that shal not want any Light of holiness and righteousness in the VVorld to come shal abound with spirituall light in that would seeing the Light of holiness is a spirituall kinde of light Now Gods Elect shal not want any Light of holinesse and righteousness in that VVorld because God shal bring forth their righteousness as the Light and their judgements as the Noon-day Psal 37. 6. Ergo 15. They that shal not want any Light of Gods countenance in the VVorld to come shal abound with spirituall light in that VVorld the Light of his countenance being a spirituall kinde of light Now Gods Elect shal not want any Light of his countenance in that VVorld for the Prophet saith Blessed is the People that knew the joyfull sound they shall walk O Lord in the light of thy countenance Psal 89. 15. Ergo. Which Proposition thus proved may be useful Vse as first it makes for the confutation of such as in these dayes are wont to boast much of new lights received and give out that the latter times shal generaly abound with spirituall light more then the former that the ordinary sort of Saints shal shortly have as much spirituall light as the Apostles themselves have if not more and so shal have no need of publik Pastors and Teachers to instruct them yea that fulness of spirituall light which is promised in the VVorld they apply unto the Latter Times Now in al this they do but delude themselves and the VVorld as may be seen in these particulars 1. Whereas they boast of new lights received in this they doe but juggle and put Light for darkness for it is wel known that their darkest errors are shrouded under this Notion of new lights and though they varnish them what they can with a semblance of Light yet that Light which seemes to to be in them is but spirituall darknesse and if so how great is that darkness 2. Whereas they say that the Latter Times shal generaly abound with spirituall light more then the former in this there can be no truth because the new Testament shews that the Latter Times shal generaly abound with Atheisme Error and Iniquity more then the former Now Atheisme Error and Iniquity are so many branches of spirituall darkness and if the Latter Times shal generaly abound with spirituall darknesse more then the former how can they generaly abound with spirituall light more then the former Indeed I conceive that some particular truths relating to the VVorld to come shal be more plainely discovered towards the end of this VVorld by ordinary Teachers then formerly they have been by such Teachers and in this sense knowledge may be increased about the time of the end as the Prophet Daniel speaks Dan. 12. 4. yet we may not infer from hence that the Latter Times shal generaly abound with spirituall light more then the former 3. Whereas they say that the ordinary sort of Saints shal shortly have as much spirituall light as the Apostles themselves had if not more there can be no truth in this neither because the Apostles were taught of God immediately in an extraordinary way whereas the ordinary sort of Saints are now taught of him but mediately in an ordinary way and it is against reason to think that this latter way of teaching should produce more spiritual light theâ— the former or as much But the truth is that in the Apostles Writings are many things so hard to be understood that many ordinary Saints at this day with all their spiritual light cannot attain to the right understanding of them 4. Whereas they say That the Saints of latter times shall have no need of Pastors and Teachers for to instruct them This is point blank against our Saviors doctrine and practise for he hath not only ordained that publike Pastors and Teachers shall be continued in the Church to the end of the world Ephes 4. 13. but also hath promised to be with them unto the end of the world Mat. 28. 20. 5. Whereas they say That the fulness of spiritual light promised in the Word is to be exhibited in the latter times this is a meer delusion too for it may appear by that which hath been formerly said That the fulness of spiritual light promised appertains to the World to come and not to this present world Wherefore we should not hearken to such as speak and boast so much of new Lights Again It may inform us That the World to come is much to be desired of all good Christians as in other respects so in respect of that spiritual light which shall abound in it This world we know is much desired of some in respect of that natural and bodily light which may be enjoyed in it for truly the light is sweet and a pleasant thing it is for the yes to behold the Sun Eccles 11. 7. And it is much desired of others in respect of that spiritual light which
in the issue by all their mirth and jollity in this world Here indeed they may seem to be the onely merry companions here they are wont to spend much of their time in pleasure they call for the vial the harp and the merry lute in their feasts and say To morrow shall be as this day and much more vile and in their merry meetings they are wont to cry down the spirit of mourning and to say Hang up sorrow for what serves it let us eat drink and be merry let us rejoyce in our youth let our hearts chear us in the days of our youth let us walk in the ways of our hearts c. But suppose any of these mirth-mongers shal happen to dye in the guilt of their sins without repentance and without a pardon and so shall be found Reprobates at the last What then shall all their mirth profit them Surely nothing at all But then they shall finde That it had been good for them if they had never been born Then they shall finde That all their mirth and jollity shall be turned into sorrow and heaviness into weeping and gnashing of teeth Wherefore my beloved that we may not mourn and howl with Reprobates in the world to come let us still pray that God will pour upon us the spirit of godly mourning and contrition that we may walk heavily and grieve heartily for our own sins and for the sins of others here in this life That we may mourn with those that mourn and weep with those that weep now in a good sence And if God shall vouchsafe us this spirit then we shal not mourn with Reprobates but shall rejoyce with Gods chosen for ever in the world to come SECT XXI Touching the Security of Gods Elect and the Fear of Reprobates in the World to Come HEre followeth an eleventh special difference which shall be betwixt the parties before named in the next world Which may be thus expressed Gods Elect shall dwell securely in the World to come Reprobates shall be afraid in the World to come The former Proposition that Gods Elect shall 1. Propo. dwell securely in the World to come And here I speak not of security as it is sometimes taken in evil part for sinfull security for doubtlesse there shal be none such in the World to come but I speak of it as it is taken in good part for holy security and when I say that Gods Elect shall dwell securely in the World to come my meaning is that they shall enjoy abundance of holy security in that World that is to say though they shall have a reverentiall fear of God in that VVorld Psa 67. 7. yet they shal be safe and free from all slavish fear of God and of Christ and from al fear of evil they shal not feare the evil of sin nor the evil of punishment they shal not fear the power of Men nor Devils they shal not fear the power of any creature in that VVorld And that in this sense they shal dwel securely in the VVorld to come may be proved by divers passages of Scripture in which this security is either promised or asserted as 1. They that shal dwell in the house of the Lord for ever shal dwel securely and enjoy abundance of holy security in the VVorld to come Now Gods Elect shall dwell in the house of the Lord for ever according to that of David surely goodnesse and mercy shall follow me all the dayes of my life and I shall dwell in the house of the Lord for ever Psal 23. 6. Ergo They shal enjoy abundance of holy security in that VVorld 2. The Lord who is wisdome it self saith he that hearkeneth unto me shall dwell safely and shall be quiet from fear of evill Pro. 1. 33. which promise may be in part fulfilled in this VVorld but it shal perfectly be fulfilled only in that which is to come and from hence I may reason thus they that shal perfectly enjoy this promise in the world to come shall abound with holy security in that world Now Gods Elect shal perfectly enjoy this promise in the world to come Ergo. 3. It is said who so putteth his trust in the Lord shal be safe Prov. 29. 25. that is shal be safe from the fear of evil as that Text seems to import which promise also may be in part fulfilled in this world but it shal perfectly be fulfilled only in that which is to come and so from hence I may argue thus they that shall perfectly enjoy this promise in the world to come shall abound with holy security in that world Now God Elect shal perfectly enjoy this promise in the world to come Ergo. 4. The Propher Ieremiah sheweth that in the dayes of Christs Raign Judah shall be saved and Israel shall dwell safely Ier. 23. 6. VVhereby Iudah and Israel I understand al Gods Elect and by the Salvation and Safety there promised them I understand chiefly their Eternall Salvation in the VVorld to come together with that safety from fear of evil which shal follow thereupon and so from hence I may reason thus They that shall be Eternally saved in the World to come shall be safe from the feare of evill in that World and so shall abound with holy security in it Now Gods Elect shal be Eternaly saved in the world to come Ergo. 5. It is Gods Promise to his Elect that he will gather them out of all Countries whether he hath driven them and will place them in their own Countrie and will cause them to dwell safely in it Ierem. 32. 37. VVhich promise hath never been perfectly fulfilled as yet but shal be perfectly fulfilled in the VVorld to come From whence I may argue thus they that shal dwel safely in the World to come shal abound with holy security in that world Now Gods Elect shal dwel safely in the world to come Ergo. 6. The like promise is to be found elsewhere for the Lord saith of his chosen People they shal no more be a prey to the heathen neither shal the beasts of the Land devour them but they shal dwel safely and none shal make them afraid Ezek. 34. 28. which promise hath never been perfectly fulfilled as yet but shal be perfectly fulfilled in the world to come Ergo. In the world to come Gods Elect shal dwel securely and shal abound with holy security 7. It is said that perfect love casteth out fear because fear hath torment 1 Joh. 4. 18. and what fear shal perfect love cast out but slavish fear and fear of evil from whence also I may thus reason They that shall be perfect in love in the World to come shall be safe from the fear of evill in that world Now Gods Elect shal be perfect in love in the VVorld to come Ergo. 8. They that shal have perfect rest in the world to come shal dwel securely therin shal be at rest from the fear of evil Now Gods elect
shal have perfect rest in the world to come as it is written there remaineth a rest for the people of God Heb. 4. 9. and again It is a righteous thing with God to recompence tribulation to them that trouble you and to you that are troubled rest with us when the Lord Iesus shal be revealed from heaven with his mighty angels Ergo. 2 Thess 1. 7 Which proposition thus proved may be applied first Vse for the confutation of such as are wont to promise themselves and others abundance of holy and happy security in this Life and say that the Saints in the latter times shall have so much rest and tranquillity that none shall be able to make them affraid neither shall they fear any evill present or to come But these are much mistaken for it hath been shewed before that the blessing of perfect security is not to be enjoyed in this world but only in that which is to come And how can we expect such a blessing in this World seeing it is well known that as long as we live here we are stil under a possibility of sinning and under a possibility of suffering for sin and can we be free or safe from the fear of evil as long as we are in such a condition surely no because every known act of sin begets in men the fear of punishment and every punishment for sin begets the fear of another punishment away then with this conceit Againe if Gods Elect shal dwel securely from al fear of evil in the VVorld to come then this may informe us that it is a great favour and mercy of God for any to be of the number of his Elect and no marvel that Saint Paul was thankful to God for the election of some amongst the Ephesians and for the election of some amongst the Thessalonians for he knew this election of theirs to be a great grace and favour of God wherefore they that have a share in this grace can never be sufficiently thankfull for it considering that by vertue of it they shal enjoy many priviledges in the VVorld to come and this of perfect and happy security amongst the rest And that we may be abundantly thankfull for it we must stiâ—l be exhorted to use all diligence that are many make our calling and election sure to our selves â— Pet. 1. 10. for as without this assurance we cannot so by vertue of it we shall be abundantly thankful for this grace Thirdly if we desire to partake of this blessing in the World to come we must endeavour whiles we live here to performe such conditions as have the promise of perfect and happy security annexed to them that is to say 1. We must hearken to Gods Counsell with obedient hearts Pro. 1. 33. 2. We must trust in God with all our hearts Pro. 29. 25. 3. We must approve our selves to be stil his covenant People Heb. 4. 9. And then without doubt we shal dwel securely in the VVorld to come according to Gods Promise The other Proposition is that Reprobates shal 2. Propo. be afraid in the World to come that is They shall be perplexed with the feare of evil in that World they shal stil fear the displeasure of God the displeasure of Christ the displeasure of the Saints with a slavish fear they shal stil fear the Paines Punishments and Torments which are to be suffered by them in that World and that with a perplexed feare And for proof hereof these Arguments may be produced 1. If the perplexed feare of evil be a spirituall punishment belonging unto Reprobates in this VVorld then they shall have much more experience of it in that which is to come Now the perplexed fear of evill is a spirituall punishment belonging unto such in this world as may appeare by these passages The strangers shall fade away and be afraid out of their close places Psal 18. 45. They shall be afraid pangs and sorrows shall take hold of them they shall be in paine as a Woman that travelleth they shall be amazed one at another their faces shall be as flames Isa 13. 8. in that day shall Egypt be like unto Women it shall be afraid and fear because of the shaking of the hand of the Lord of Hosts which he shaketh over it Esay 19. 16. The sinners in Zion are afraid fearfulnesse hath surprised the Hypocrites who among us shall dwell with the devouring fire Esay 33. 14. from all which places we may gather that the perplexed fear of evil is a spirituall punishment belonging unto Reprobates in this world and if so how can they escape the full measure of it in that which is to come seeing spiritual punishments in this life are but the first fruits of a full crop to be received hereafter 2. They that shall be afraid of the last judgement shal be perplexed with the fear of evill in the world to come Now Reprobates shall be afraid of the last judgement for they shall hide themselves in the dens and Rock of the Mountaines and shall say unto the Mountaines and Rocks fall on us and hide us from the face of him that sitteth on the Throne and from the wrath of the Lamb for the great day of his wrath is come and who shall be able to stand Rev. 15. 16 17. Ergo. 3. They that shall have vexing and accusing consciences in the World to come shall be perplexed with the fear of evill in that World but Reprobates shall have vexing and accusing Consciences in the world to come Rom. 2. 15. Ergo. 4. They that shall suffer Hellish torments in the world to come shall be perplexed with the fear of evil in that world But Reprobates shall suffer hellish torments in the world to come Psa 9. 17. Ergo. And this latter Proposition may be applied thus Vse First It confirms that divine Maxim which hath been often repeated viz. That it had been good for Reprobates if they had never been born For if they had never been born they could never have had any experience of such perplexed fears neither in this world nor in that which is to come But now seeing they have been are or shall be born they cannot avoyd them Secondly It may inform us That it shall be worse with them in the world to come in respect of this fear then it can be with them in this life For though whiles they live here they may tremble fear and be much astonished by reason of Gods Judgments yet hereafter they shall be much more astonished in this respect Thirdly It should admonish all whiles we live here to provide for our own safety that we may dwell securely and may be free from fear of evil in the world to come And for this end 1. We must still pray for the blessing of pardon and reconcilion which blessing if we can obtain before our death we shall be safe from the fear of evil in the next world 2. We must still pray for the blessing of