a good hope to do it as he sheweth vers 14 15 23 24 28 29 30 31 32. Yet in all this Chapter he speaks not a word of a National Conversion of the Jews of latter times and when he saith Aâ—l Israel shall be saved vers 26. he is so far from speaking of the temporal Conversion of any â—hat he speaks of the final full and everlasting Salvaâ—ion of all the Elect Israel of God as hath been acknowledged by many learned Expositors Wherefore Calvin Gerard Wollebius when you shall awake out of this sleep I hope â—ou will say with me that ye have been in a dream â—hitherto and that this present world is evil and is â—ikely to be yet worse both in respect of sin and punishment But if some shall here object and say We must Object distinguish the morning and the evening of the latter times and must know that though the morning of the latter times doth yet continue perillous yet the evening shall not be so but shall be auspicious and glorious To this I answer It will be hard if not impossible Sol. for any to prove either that these perillous days of ours do belong unto the morning of the latter times or that the evening shall be less perillous then the morning hath been Rather I think it may be proved That the morning of the latter times was less perillous both in respect of sin and punishment and more eximious for holiness and happiness then the evening shall be Wherefore as I conceive this distinction thus applied will not help at a dead lift though it may be very useful as it may be applied some other way And though it be true that all such unconverted Jews as belong to Gods Election shall in time be converted yet it will be a sweating task for any to prove from the 11 Chapter to the Romans or from any other place or places of Scripture That there shall be an Universal or a National Conversion either of the present oâ— of a latter off-spring of Jews or that there shall be so great or so numerous a Conversion of Jews hereafter in any time to come as there was in the days of Christ and of his Apostles And if the Conversion of the Gentiles shall continue in a constant course and succession till the second Coming of Christ from the heavenly Sion Rom. 11. 25 26. what time will there remain for a National Conversion of a latter off-spring of Jews But more will be said of this in the following pages Again If this present world be evil in both the former respects then the sons of men should not love it in those respects nor set their hearts upon it Indeed we have no reason to hate this world as it is Gods workmanship nor as it is the place for Repentance and true Conversion nor as it is the place wherein much good may be received and done and wherein we are to seek the Kingdom of God and his Mat. 6. Righteousness to run the race of Christianity and to make our Calling and Election sure So neither have we any reason to love it for any vanity sin corruption or misery that is to be found in it according to that of Saint John Love not the world neither the things that are in the world 1 Joh. 2. 15. where the world is taken either figuratively for thâ— wicked of the world or else properly for the placâ— of earthly corruption and by the things that arâ— in the world he understands the sinful lusts hereof and shews that this world is not to be loved in these respects because if any man love the world in such respects the love of the father is not in him and all that is in the world saith he the lust of the flesh the lust of the eyes and the pride of life is not of the Father but is of the world Vers 16. And Sainâ— James tells us That the friendship of this world is enmity with God Jam. 4. 4. Nay we should be so far from loving it in those respects that 1. We should deny ungodliness and worldly lusts and live soberly righteously and godly in this present world Tit. 2. 12. 2. We should use it rather for necessity then for delight and this is to use this world as not abusing it 1 Cor. 7. 31. 3. We should strive by faith to overcome and subdue in our selves the love of earthly vanities For whatsoever is born of God overcometh the world and this is the victory that overcometh the world even our faith 1 Joh. 5. 4. 4. We should take heed lest at any time our hearts be overcharged with surfeiting and drunkenness and the cares of this life and so that day of the Lord come upon us unawares Luk. 21. 34. 5. We should be heavenly minded and affected according to the Apostles advice If ye then be risen with Christ seek those things which are above where Christ sitteth on the right hand of God Set your affection on things above not on things on the earth Col. 3. 1 2. And according to our Saviours advice Lay not up for your selves treasures upon earth where moth and rust doth corrupt and where theeves break through and steal but lay up for your selves treasures in Heaven where neither moth nor rust doth corrupt and where theeves do not break through and steal For where your treasure is there will your heart be also Mat. 6. 19 20 21. 6. We should be much conversant in our thoughts and speeches about heavenly matters and affairs and this is to have our Conversation in Heaven from whence we look for our Saviour the Lord Jesus Christ Phil. 3. 20. 7. We should be constantly willing to leave this world and to be wholy divorced from it in the former respects as Elijah was when he said It is enough Lord take away my life for I am no better then my father as old Simeon was when he said Lord now lettest thou thy servant depart in peace and Saint Paul was when he said I desire to be dissolved and to be with Christ which is best of all And then may a man truly say with the Apostle I am crucified unto the world and the world to me Gal. 6. 14. when he is as willing to part with the world as the world is to part with him The next Position to be proved is That this present world shall one day be dissolved 2 Posit And here by this present world I understand the visible Heavens and Earth that now are together with the creatures and works which are in them or shall be found in them at the latter day For though the visible Heavens and Earth which now are may be called this present world considered as a Continent and the creatures and works in them may be called the things of the world yet all these together do but make up this whole visible world as appears 2 Pet. 3. 10. And to be dissolved is all
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
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
â— Ground a Personal-Humane Kingdom wherein he shall raign bodily in his Humane Nature as we may well conceive 1. Because he shall one day have a Kingdom wherein he shall judg the quick and the dead 2 Tim. 4. 1. But he shall never judg the quick and the dead in his present Personal-Spiritual Kingdom Therefore he shall one day have a Personal-Humane Kingdom wherein he shall do this 2. Because he shall one day have a Kingdom wherein some shall sit at his right hand and others at his left hand as is acknowledged Mat. 20. 21 23. But none shall sit on his right hand and on his left in his present Personal-Spiritual Divine Kingdom Therefore he shall one day have a Personal-Humane Kingdom wherein some shall sit on his right hand and some on his left 3. Because he shall one day have a Kingdom wherein some shall eat and drink at his table after a new manner yet unknown as it is acknowledged Luk. 22. 30. Ye shall eat and drink at my tabl in my Kingdom But none shall eat and drink at his table after a new manner and way yet unknown in his present Personal-Spiritual Kingdom Therefore he shall one day have a Personal-Humane Kingdom wherein this shall be done 4. Because Christ was long since anointed to be a Prophet a Priest and a King not only in his Divine but also in his Humane Nature And we know that in the days of his flesh he executed his Prophetical and Priestly Offices not only in his Divine but also in his Humane Nature though he did not then so execute his Kingly Office Therefore doubtless he shall one day execute his Kingly Office also in his Humane Nature and so he shall one day have a Personal-Humane Kingdom This ground should firmly be held against such as think that Christ shall never have a Personal-Humane Kingdom but say That the Personal Kingdom of Christ is and ever shall be only a Spiritual Kingdom And though I do not read much yet I have read two or three Books printed of late years which speak much of the Personal Raign or Kingdom of Christ but what they speak they refer only to his Spiritual Kingdom and nothing at all to his Personal-Humane Kingdom Now all that I shall say of these Writers is this I will not dishonour them so much as to name them it my margin neither do I think that they have as yet seriously considered of such Reasons as are here alledged and might be farther alledged for the Personal-Humane Kingdom of Christ but if at any time they shall seriously consider of them I perswade my self they will be of another mind Secondly I affirm That Christs Personal-Humane â— Ground Kingdom shall never be found to be of in or belonging to this persent world And so much I gather from those words of our Saviour My Kingdom is not of this world if my Kingdom were of this world then would my servants fight that I should not be delivered unto the Jews but now is my Kingdom not from hence Ioh. 18. 36. where our Saviour speaks not of his Essential Kingdom nor of his present Personal-Divine Kingdom because both these belong to this present world as wel as to any other But he speaks of his Personal-Humane Kingdom which belongs not to this world in any respect For they that have humane Kingdoms in this world have some to fight for them against their enemies but Christ while he was in this world had no servants to fight for him against the Jews Therefore his Personal-Humane Kingdom belongs not to this present world Again we know that while Christ lived in this world he had no Humane Kingdom of it but he still â—ppeared in the form and condition of a Servant not in the form and condition of a humane King Phil. 2. â—herefore we may well think that he shall never be a humane King nor have a humane Kingdom in this world Moreover we know that Christ shall not come again in his Humane Nature before this present world shall be dissolved and an other world shall be created instead hereof And if Christ shall not come again in his Humane Nature till then it is manifest That his Personal-Humane Kingdom shall never be found to be of in or belonging to this present world This ground also should be firmly held against such as think that Christ shall have a Personal-Humane Kingdom in this world which is the opinion of many Millenaries in these days For though some of this sort are come on to this Error to think that Christs Personal Kingdom shall be only a Spiritual Kingdom yet the most part of this sort think that Christ shall have a Personal-Humane Kingdom in this world either for a thousand years or at least for a certain time And they which are of this opinion are forced to hold some other erroneous opinions as 1. That Christ shall come again in his Humane Nature a thousand years before the end of this world 2. That he shall convert all Nations both Jews and Gentiles that he may raign over them at his Coming 3. That he shall raise the dead Saints a thousand years before the rest of the dead that they may raign with him Thus one Error conceived genders many But our Saviour himself hath sufficiently confuted these Opinionists in one saying when speaking of his Humane Kingdom he saith My Kingdom is not of this world How then can they prove that Christ shall have a Humane Kingdom in this world And if they would but consider farther what hath been said for the clearing of this second ground it may be that they might be be the better convinced of their Error Thirdly I affirm That this Personal-Humane 3 Ground Kingdom of his shall be very visible and apparent unto men in the World to come For 1. Seeing there is such a Kingdom belonging to him it must needs be apparent to men either in this world or in the World to come but it shall not be apparent to men in this world Joh. 18. 36. Therefore it shall be apparent unto them in the World to come 2. We find that the World to come shall be put in subjection not to the Angels but to Christ as the Son of man Heb. 2. 5 6. And if so then doubtless his Humane Kingdom shall be very visible and apparent unto men in the World to come 3. Our Saviour saith Hereafter ye shall see Heaven open and the Angels of God ascending and descending upon the Son of man Ioh. 1. 51. Hereafter we shall see this and where shall we see it not in the highest Heaven which now is there is no such thing to be seen not in this present world here is no such thing to be seen but in the World to come we shall see this Kingly Honour given to Christ and so his Personal-Humane Kingdom shall be very apparent to men in the World to come 4. It is plainly said That every
Dominion Psal 7. With everlasting Riches 1 Pet. 1. 8. With everlasting Peace Isai 26. 9. With everlasting Light 10. With everlasting Joy 11. VVith everlasting Security But my purpose is to speak of these particulars more fully in the following Sections It may suffice in this place to mention them onely because all that I intended in this Section touching this blessed condition of Gods Elect was to speak of it in a general way which I have done accordingly in this Proposition If so be that Gods Elect shall be blessed in the Vse world to come then we may here inform our selves That it is in vain and will be in vain for any in this world to curse them First Because God hath not doth not will not curse them And how shall we curse whom the Lord hath not cursed Num. 23. 8. Secondly Because God will bless them though men curse them never so much as the Prophet saith Let them curse but bless thou Lord Psal 109. 28. And God shall bless us Psal 67. 7. Thirdly Because God will curse them that curse his people Gen. 12. 2 3. Fourthly Because the curse causless shall not come Prov. 26. 2. Fifthly Because we cannot curse them so secretly as that the Lord shall not know it For which cause Solomon saith Curse not the King no not in thy thought and curse not the rich in thy bed-chamber for a bird of the ayr shall carry the voyce and that which hath wings shall tell the matter Eccles 10. 20. For these causes it is in vain for any to curse Gods Elect in this life VVherefore my brethren let us not curse one another as the manner of some is let not Parents curse their Children nor Children their Parents Masters their Servants nor Servants their Masters Husbands their VVives nor VVives their Husbands the Rich the Poor nor the Poor the Rich c. foâ— in so doing we may curse Gods Elect unawares and it will be in vain to curse them Nay those curses which we shoot as arrows against them may recoyl upon our selves as Balak and Balaam desired to curse the Israelites but this became a curse to themselves at last So Shimei cursed David the Lords anointed but this became a curse upon himself at the last Object Though it be not lawful to curse Gods Elect yet I hope it may be lawful to curse wicked Reprobates Sol. If we certainly knew Reprobates from others in this life we might lawfully curse them as God doth and will curse them But this knowledg is too high for us we cannot without extraordinary revelation know in particular who are Reprobates in this life therefore we ought not to curse any as such Object Noah cursed his son Cam Genes 9. 25. and Elisha cursed the two and fourty children that mocked him 2 King 2. 24. and why may not we do the like Sol. These examples of Noah and Elisha are extraordinary and are not recorded for our imitation But concerning them I thus judg and conceive That either Noah knew by extraordinary revelation his son Cam to be a Reprobate and thereupon cursed him or else that he sinned in this act And so that Elisha either knew by extraordinary Revelation those two and fourty children to be Reprobates and thereupon cursed them or else that he sinned in this act Now in these days we have no such extraordinary Revelations but must walk by that ordinary rule which our Saviour hath given us viz. Bless them that curse you Bless I say and curse not Mat. 5. 44. Again If eternal blessedness in the world to come shall be the reward and portion of Gods Elect then we should learn from hence too That Christians must live in this world as becometh Gods Elect that so they may receive the portion of such in the world to come Now it becometh Gods Elect in this life to know God to fear him to love him to beleeve in him to hope in him to be zealous for him and willing to keep his Commandments It becometh them to live soberly righteously and godly in this present world yea it becometh them to live virtuously in every kinde as Saint Paul adviseth us Put on as the Elect of God holy and beloved bowels of mercies kindness humbleness of minde meekness long-suffering Forbearing one another and forgiving one another as Christ forgave you And above all these things put on charity which is the bond of perfectness Col. 3. 12 13. 14 c. And if we thus live here the life of Gods Elect we shalâ— undoubtedly receive the portion of Gods Elect in the world to come viz. eternal bliss and happiness Reprobates shal all be cursed in the World to come 2 Proposit As we we may well conceive for these Reasons 1. Because they shall not be known of God and of Christ in the world to come with the knowledg of approbation as may appear by our Saviours speech to the foolish Virgins Verily I say unto you I know you not Mat. 25. 12. and to the Hypocrites at the latter day I tell you I know not whence ye are depart from me ye workers of iniquity Luk. 13. 25 27. And they that shall not be known of God and of Christ with the knowledg of Approbation shall be cursed in the World to come 2. Because they shall not have their names found written in Heaven And such as shall not have their names found written in Heaven shall be cursed in the world to come 3. Because they shall be pronounced cursed at the general Judgment and Christ shall then say unto them Matth. 25. 41. And they that shall be pronounced cursed at the general Judgment shall be cursed in the world to come 4. Because Christ was not made a curse for them as he was for the Elect Gal. 3. 13. And seeing Christ did not suffer the cursed death of the cross for them they must suffer the curse for themselves and in their own persons both in this world and in the world to come Deut. 27 15 to 26. 28. 15 16 17 5. Because men are still under the curse of God until they repent effectually and beleeve in the Lord Jesus Christ Now we know that Reprobates shall never have grace to repent effectually and to beleeve effectually in the Lord Jesus Christ therefore they shall be cursed in the world to come 1. And if it be here demanded Of whom they shall be cursed in the World to come I answer They shall be cursed of the whole Trinity Father Son and Holy Ghost He that made them shall curse And as the curse of the Lord Father Son and Holy Ghost is now upon the house of the wicked Prov. 3. 33. So the curse of the Lord Father Son and Holy Ghost shall be upon the heads of wicked Reprobates in the world to come 2. If it be demanded again For what causes they shall be cursed in the World to come I answer They shall be cursed for all their
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
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
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
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
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
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
which may be thus expressed in two Propositions Gods Elect shall be at liberty in the world to come Reprobates shall be in bondage in the world to come The former Proposition is That Gods Elect 1 Proposition shall be at liberty in the world to come that is to say they shall be at liberty from the wrath of God and from all the effects and fruits thereof in that world and so much may be made good by sundry Arguments As 1. S. Pauls Prophecie or propheticall promise is pregnant for it where he saith The creature it self also shall be delivered from the bondage of corruption into the glorious liberty of the children of God Rom. 8. 21. Where by the children of God I understand his elect children as Joh. 11. 52. who for the present are not all his adopted children but shall be in due time and by the liberty of these I understand a liberty from the wrath of God and from all the effects and fruits of it because it is such a liberty as the creature it selfe shall partake of and I know no liberty but this that the creature here mentioned shall partake of and it is called glorious liberty for to distinguish it from the liberty which the children of God injoy in this world which is not glorious liberty as that in the world to come shall be yea it may be called glorious liberty because it shall be perfect and compleat and perfect things shall be glorious as perfect peace shall be glorious peace perfect holinesse glorious holinesse so perfect liberty shall be glorious liberty And whereas it 's said that the creature it self shall be delivered from the bondage of corruption into this liberty I understand by the creature it selfe this present fabrick of heaven and earth this present body or globe of heaven and earth which is a creature and may be distinguished from all mankind as here it is because it is a creature void of reason and though it be now in bondage to corruption by reason of mans sin yet it shall one day be delivered from this bondage by means of its dissolution and thereupon shall be new created Esa 65. 17. and so set at liberty from the wrath of God and from all the fruits and effects thereof as well as the children of God In this Text then this liberty of Gods Elect in the world to come from the wrath of God is so plainly asserted that we need not doubt thereof 2. They that shall never be afflicted in the world to come in soul body name or estate shall be at liberty from the wrath of God in that world Now Gods Elect shall never be afflicted in that world any manner of way in soul body name or estate as I gather from that Promise which saith God shall wipe all tears from their eyes and there shall be no more death neither sorrow nor crying neither shall there be any more paine Rev. 21. 4. Ergo. 3. They that shall never tast of Gods anger wrath or displeasure in the world to come shall be at liberty from his wrath in that world Now Gods Elect shall never taste of Gods anger and displeasure in the world to come as may appear by these promises I will not keep mine anger for ever Jer. 3. 12. I will not retain mine anger for ever Mic. 7. 18. He will not alwayes chide neither will he keep his anger for ever Psal 103. 9. which promises are to be understood only in reference to Gods Elect Ergo. 4. They that shall be perfectly justified in the world to come and declared so to be shall be at liberty from the wrath of God in that world Now Gods Elect shall be perfectly justified in the world to come from their sins as it is written Repent and be converted and your sins shall be blotted out when the times of refreshing shall come from the presence of God Acts 3. 19. Yea they shall be declared so to be Psal 37. 6. Mat. 13. 43. viz. to be just and righteous Ergo. 5. They that shall be perfectly sanctified in the world to come and shall be declared so to be shall be at liberty from the wrath of God in that world Now Gods Elect shall be perfectly sanctified in the world to come seeing the deliverer shall come out of Sion and shall turn away ungodlinesse from Jacob Rom. 11. 26. and shall subdue their iniquities altogether Mic. 7. 19. yea they shall be declared so to be in that they shall be presented before God blamelesse and undefiled without spot or blemish Ephes 5. 27. Ergo. 6. They that shall be found to be the children of God and manifested so to be in the world to come shall be at liberty from the wrath of God and from all the fruits and effects thereof in that world Now Gods Elect shall be found to be the Children of God and shall be manifested so to be for Christ shall say unto them Come ye blessed children of my Father Mat. 25. 34. and there shal be a manifestation of the sons of God Rom. 8. 19. Ergo 7. They that shall perfectly please God in the world to come in all their thoughts words and actions shall be at liberty from his wrath and from the fruits and effects thereof in that world Now Gods Elect shall perfectly please God in the world to come in all their thoughts words and actions for which cause it is said that they shall walk in the light of his countenance Psal 89. 15. and shall walk in the name of the Lord for ever Mic. 4. 5. and God shall make them perfect that they may do what shall be pleasing in his sight Heb. 13. 21. Ergo. 8. They that are vessells of mercy and shall have mercy kept for them for ever shall be at liberty from Gods wrath and from the fruits and effects of it in the world to come Now Gods Elect are vessels of mercy Rom. 9. 23. and shall have mercy kept for them for ever Psal 89. 2. 28. Ergo. 9. They that are delivered from the wrath to come in a meritorious way shall be at liberty from the wrath to come and from the fruits and effects thereof but Gods Elect are delivered from the wrath to come in a meritorious way 1 Thes 1. 10. Joh. 8. 36. Ergo. 16. They that shall injoy the everlasting kindnesse of God in the world to come shall be at liberty from his wrath and from the fruits and effects of it in that world but Gods Elect shall injoy the everlasting kindnesse of God in the world to come according to his promise In a little wrath I hid my face from thee for a moment but with everlasting kindnesse will I have mercy on thee Esa 54. 8. Ergo. Which Proposition thus confirmed may be usefull thus First it makes for the confutation of such as promise themselves and others a state of perfect liberty in this world as some seducers in their Pamphlets have lately done
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
over ten cities and to another Have thou authority over five cities Luke 19. 17 19. Where by cities I understand such at the later day as shal be found to have been the reprobate sort of divers Cities in this world as of Sodome and Gomorrah Corazin Bethsaida Capernaum Babylon c. and if in this sense Gods elect in the world to come shall have authority over divers Cities then doubtlesse they shall have dominion over reprobates in that world but in this sense they shall have authority over divers Cities Ergo. 7. They that shall judge reprobates in the world to come by way of attestation or approbation shall have dominion over them in this respect in that world but Gods Elect shall judge reprobates in that world both reprobate Men and reprobate Angells 1 Cor. 6. 2 3. Ergo. 8. They that shall punish reprobates in the world to come and execute judgements upon them shall have dominion over them in this respect in that world but Gods Elect shall punish reprobates in the world to come and execute judgements upon them as it is written Let a two-edged sword be in their hand to execute vengeance upon the Heathen and punishments upon the people to bind their Kings with chains and their Nobles with fetters of iron to execute on them the judgments decreed Psal 149. 6 7 8. Ergo. 9. They that shall captivate reprobates in the world to come and rule over them shall have dominion over them in that world but Gods Elect shall captivate reprobates in the world to come and rule over them as it is written they shal take them captives whose captives they were and they shal rule over their oppressors Esa 14. 2. Yea shall rule them with a rod of iron Rev. 2. 27. Ergo. 10. They that shall have dominion in the world to come under the whole heaven shall have dominion over reprobates in that world but Gods Elect shall have dominion in the world to come under the whole heaven according to that of the Prophet Daniel And the Kingdome and dominion and the greatnesse of the Kingdome under the whole heaven shall be given to the people of the Saints of the most high Dan. 7. 27. Ergo. 11. They that shall have reprobates subdued unto them in the world to come and brought under their feet shall have dominion over them in that world but Gods Elect in the world to come shall have reprobates subdued unto them and brought under their feet as it is written He shall subdue the people under us and the Nations under our feet Psal 47. 3. yea saith the Lord they shall lick up the dust of thy feet Esa 49. 23. Ergo. 12. If Gods Elect in the world to come shal impose service upon reprobates and shall compell such to serve them then they shal have dominion over them in that world but Gods Elect in the world to come shall impose service on such and shall compell such to serve them as I gather from that of the Prophet And the people shall take them and bring them to their place the house of Israel shal possesse them in the land of the Lord for servants handmaids Isa 14. 2. Ergo. Secondly touching the nature of this dominion I affirme 1. That the dominion of Gods Elect over reprobates in the world to come shal be a donative dominion such as shal be given them from God and from Christ for there is no cause to be found in them in respect of their nature or desert why they should have dominion over them but this dominion shall be given to the people of the Saints of the most High Dan. 7. 27. and Christ shall give them power over the Nations Rev. 2. 26. 2. That this dominion of theirs shall be subordinate to the dominion of God and of Christ for God shall reign over reprobates in the world to come by his essentiall power and Christ shall reign over them by his personall humane power but the Saints shall reign over them only by way of subordination or delegation as Vicegerents or Dâ—puties under Christ for which cause they are called Kings unto God that is in subordination to God Rev. 5. 10. 3. That this dominion of theirs shal not be an absolute but a limited dominion that is to say they shal not reign over reprobates according to their own wil and pleasure but according to the decree wil pleasure of God in Christ they shal execute on them the judgments decreed Ps 149. 8. 4. That this dominion of theirs shal be ful of hardship and severity as the strict justice of God shal require for which cause it is said that they shall rule them with a two-edged sword with a rod of iron and shal bind their Kings in chains and their Nobles with fetters of iron that is to say they shall exercise their power over reprobates in the world to come with much hardship and severity 5. That this dominion of theirs shall be both common and speciall common to all overall and speciall to some over some for all Gods Elect shal have this Kingly power overall reprobates where ever they find them in the world to come and yet some of them shall have a more speciall dominion over some reprobates then over others 6. That this dominion of theirs shall continue for ever over such as I gather from that of the Prophet The Saints of the most high shall take the kingdome and shall possesse the kingdome for ever even for ever and ever Dan. 7. 18. Which Proposition thus cleared may be useful thus 1. It makes for the confutation of such as plead hard for a temporall dominion of Vse all Saints overall the wicked and reprobate sort in this life which conceit is much cried up by all sorts of Millenaries in these dayes for a great mystery and some of them say that the time is now come wherein the Saints must take possession of all the Kingdomes upon earth and must rule the wicked and reprobate sort in them with a two-edged sword and a rod of iron and must bind their Kings with chains and their Nobles with fetters of iron c. But I would have these deluded Brethren at length to understand that this conceit of theirs is first contrary to Scripture because that dominion over the wicked which the Scripture promiseth to the Saints is not a temporall dominion to be injoyed in this world but an eternall dominion to be injoyed in the world to come as hath been before shewed Secondly that it is contrary to reason for if Gods Elect in this life cannot discern reprobates from others it is against reason to think that they shall have dominion over them in this life but they cannot by all their skill discern reprobates from others while they live here therefore it is against reason to think that they shall have dominion over them in this world Thirdly that it is contrary to daily experience for we find by daily experience
that Gods Elect in this world do for the most part live under the dominion of others either they live under the dominion of lawfull Kings Princes and Rulers or else under the dominion of wicked Tyrants and Usurpers and still they importune the Throne of grace for such as are set in authority over them that under them they may lead a quiet and peaceable life in all godlinesse and honesty Is it not then contrary to daily experience to think that all the Saints shall have dominion over all the wicked in this world Yes And if this Millenary principle shall once be generally assented unto which God forbid then the next question will be Who shall be taken for Saints and fit persons to have dominion And who shall be taken for wicked ones or reprobates worthy to be under dominion in this world Which question without doubt will occasion as hot a dispute and as mortall a controversie as ever was in the world Wherefore away with this conceit of a temporall dominion of Saints in this world let Professors be ashamed to owne it 2. It may inform us of a great difference between the condition of Gods elect in this world and in that which is to come for in this world they may possibly be made servants and slaves to wicked men and reprobates and as slaves may be judged punished imprisoned oppressed bought and sold by them according to that of Solomon Folly is set in great dignity and the rich sit in low place I have seen servants upon horses and Princes walking as servants upon the earth Eccles 10. 6 7. But it shall not thus be with them in the world to come because in that world they shall be so far from being servants and slaves to wicked men and reprobates that they shall be Lords and Kings and Rulers over them and shall execute judgement and vengeance upon them wherefore they should be contented to suffer any servitude in this world that is unavoidably put upon them considering what lordship they shall have in that which is to come 3. It should perswade all that are called Christians at this day not only to give diligence that they make their callings and election sure but also to live as becometh Gods elect to live in this world that is soberly righteously and godly and if so we live in this world we shal certainly have dominion over reprobates in that which is to come The other Proposition is That reprobates shall be very slaves to Gods â—lect in the world to come for 2 Proposition proof whereof these insuing Arguments should be weighed 1. They that shal be forced against their wills in the world to come to suffer Gods Elect to be Lords and Kings and Rulers over them shall be very slaves unto them in that world but reprobates shal be forced against their wils in the world to come to suffer Gods elect to be Lords and Kings and Rulers over them as may appear by what hath been already said Ergo they shal be very slaves unto them in that world 2. They that shal be forced in the world to come to fear Gods elect with a slavish fear shal be very slaves unto them in that world but reprobates shal be forced in the world to come to fear Gods elect with a slavish fear according to that of the Prophet The strangers shall fade away and be afraid out of their close places Psal 18. 45. Ergo. 3. They that shall be forced in the world to come against their wills to do bodily reverence to Gods elect shal be very slaves unto them in that respect but reprobates shall be forced in the world to come against their wills to do bodily reverence to Gods Elect and to bow downe to them with their face towards the earth viz. the new earth which shall be Esa 49. 23. Ergo. 4. They that shall be forced in the world to come against their wills to petition Gods Elect for favour help and comfort shall be very slaves unto them in that respect but reprobates shall be forced in the world to come against their wills to petition Gods Elect for favour help and comfort as we may gather from that Petition of Dives to Abraham Father Abraham have mercy on me and send Lazarus that he may dip the tip of his singer in water and cool my tongue for I am tormented in this flame Luke 16. 24. Ergo. 5. They that shall be forced in the world to come against their wills to do service to Gods Elect shall be very slaves to them in that respect but reprobates shall be forced in the world to come against their wills to do service to Gods Elect as was shewed before out of Esa 14. 2. Ergo. 6. They that shall be forced in the world to come against their wills to submit to the commands of Gods Elect shall be very slaves to them in that respect but reprobates shall be forced in the world to come against their wills to submit to the commands of Gods elect as I gather from that of the Kingly Prophet As soon as they hear of me they shall obey me the strangers shall submit themselves unto me Psal 18. 44. which words I conceive he uttered not only historically in reference to himself but also typically in reference to Gods elect in the world to come Ergo. 7. They that shall be forced in the world to come against their wills to bear whatsoever punishment or judgement Gods Elect shall inflict upon them shall be very slaves to them in that respect but reprobates shall be forced in the world to come to bear whatsoever punishment or judgement Gods elect shall inflict upon them as may appeare by what was said before out of Psal 149. 6 7 8. Ergo they shall bee very slaves to Gods Elect in the world to come And this later Proposition thus proved may Vse informe us that reprobates shall gain nothing at the last by their Lordship and dominion over others in this world I do not say they are all reprobates who have dominion over others in this world for it is Gods Ordinance in that some shall have dominion that some shall command and others obey that some shall rule and others be ruled and sometimes godly men sometimes wicked men are called in a lawfull way to rule over others both in Church and Common-wealth Yea besides these there are many Usurpers who exercise Authority Supremacy and Jurisdiction over others by their commands threats and penalties without a lawfull calling but put the case that any wicked persons after they have domineered over others in this world shall die without repentance and so be found reprobates at the later day what then shall they gain by their Lordship and dominion over others in this world Surely nothing at all but they shall be losers by it and shall be made slaves for it for ever yea according to their advancement here shall be their abasement hereafter according to their
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.
3. These things considered I see no reason why any should grudg at the prosperity of wicked rich men in this world seeing that the Reprobate sort of them shall have a very poor estate in the world to come But I infer with the Prophet Fret not thy self because of evill doers neither be thou envious against the workers of iniquity for they shal soon be cut down like the grasse and wither as the green herb Psal 73. 1 2. Secondly if we wil not be as none desires to be poor with Reprobates in the world to come we must labour to be poor in Spirit and rich in grace while we live in this world for if we be poor in Spirit here in this life we shall not be poor in the world to come as we may gather from that of our Saviour Blessed are the poor in spirit for theirs is the Kingdom of Heaven Mat. 5. 3. And if we be rich in grace that is in knowledg faith repentance love and hope c. we shall not be poor in the World to come as we may gather from that of Saint James Hath not God chosen the poor of this world rich in faith and heirs of the Kingdom which he hath promised to them that love him Jam. 2. 5. SECT XVIII Touching the Peace of Gods Elect and the Tribulation of Reprobates in the World to come HEre followeth an eighth special Difference which shall be betwixt the parties before named in the World to come which may be thus expressed Gods Elect shall have Peace in the World Reprobates shall have Tribulation to come The former Proposition is That Gods Elect 1 Proposit shall have Peace in the World to come which Peace of theirs is to be considered As touching the Nature of it As touching the Certainty of it As touching the Nature of it I affirm 1. That their Peace in the World to come shall be great Peace According to that promise Great shall be the Peace of thy Children Isai 54. 13. which promise may be performed partly in this world and partly in Heaven but it shall be perfectly performed only in the world to come wherein the peace of Gods Elect shall be great for variety and great for excellency Their peace shall be great for variety because in that world They shall have peace with God God shall be no enemy unto them neither shall he lay any thing to their charge but shall be more fully reconciled unto them in respect of manifestation then now he is They shall have peace with Christ for Christ shall be no Enemy unto them neither shall he lay any thing to their charge in that world but shall own them for his Friends his Spouse his Love his undefiled They shall have peace with their Consciences Their Consciences shall not accuse nor trouble them for any sin for any thing but as they shall have boldness at the day of Judgment arising from peace of Conscience 1 Joh. 4. 18. so this peace shall continue still They shall have peace among themselves that is they shall worship and serve God peaceably together with one minde and with one heart and so there shall be one Lord and his Name one Zech. 14. 9. because the Elect shall worship onely one Lord and that with one kinde of worship and with one heart and one Soul in that world They shall have peace from the Angels for as the good Angels shall have no will so the evil Angels shall have no power to hurt or molest them as we may gather from that Promise The God of peace shall bruise Satan under your feet shortly Rom. 16. vers 20. They shall have peace from wicked men and women for though the Saints shall have power to molest and trouble the wicked yet the wicked shall have no power to molest and trouble the Saints in that world seeing they shall be bound in chains Psal 149. 7. They shall have peace from all other creatures in that world as it is written Thou shalt be in league with the stones of the field and the beasts of the field shall be at peace with thee and thou shalt know that thy Tabernacle shall be in peace Job 5. 23 24. Again it is said The Wolf and the Lamb shall feed together and the Lion shall eat straw like the Bullock and dust shall be the Serpents meat They shall not hurt nor destroy in all my holy Mountain saith the Lord Isa 65. 25. Which prophetical Promises shall never be perfectly fulfilled in this world but they shall be so fulfilled in that which is to come Such shall be the peace of Gods Elect in that world And as this peace of theirs shall be great for variety so it shall be great for excellency in as much as the excellency of it shall far surpass all that we can now in our mortal condition think or speak of it And if there be any peace of God out of God belonging to any creature which passeth all understanding as it should seem there is Phil. 4. 7. surely this shall be such a peace And who knows not that the peace of this world is more obvious to our present apprehension and understanding then that of the world to come 2. I affirm That this peace of theirs shall be abundant for measure and degree as it is promised They shall delight themselves in the abundance of peace Psal 37. 11. And God shall extend peace to them like a river Isai 66. 12. Which Promises shall perfectly be fulfilled not in this world but in that which is to come 3. I affirm That this peace of theirs shall be perfect without defect as the Prophet assures us when he saith unto God Thou wilt keep him in perfect peace whose minde is stayed on thee Isa 26. 3. The best peace which can be had in this world may be in some respect defective but in that which is to come the peace of Gods chosen shall be in nothing defective but they shall have so much of it as their hearts can wish or desire to have 4. I affirm That this peace of theirs shall be everlasting without end For which cause it is said That God shall keep them in perfect peace in the former place Isai 26. 3. without any limitation of time to intimate That he shall keep them in this peace for ever And the Covenant of peace which he hath made with his chosen is called an everlasting Covenant Ezek. 37. 26. And if this Covenant be everlasting then surely the peace which they shall enjoy by virtue of this Covenant shall be everlasting too And so we have seen the nature of this peace As touching the Certainty of it I aver it for a most certain truth That Gods Elect shall have peace in the world to come such a peace as hath been described as may be proved by these Arguments 1. They that shall be perfectly reconciled to God in the world to come shall have perfect peace in that
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
may be enjoyed in it Now Gods Elect shal enâ—oy much more spiritual light in the World to come â—hen may be expected in this life for whiles they â—ive here they are defective in their spiritual light of saving knowledg in their spiritual light of holiness â—n their spiritual light of experience but in that world they shall know no such defect whiles they live here the best of them know but in part and prophecy in part and see as through a glass darkly but in the World to come they shall know as they are known and shall see face to face 1 Cor. 13. 12. Wherefore that world is much to be desired in this respect And if any desire it in this respect there are three Things especially expected from them 1. That they be soundly regenerated and converted that so they may be translated into a state of spiritual light 2. That after this they be thankful for the spiritual light which they have received Psalm 16. 7. 3. That they be careful to improve their spiritual light so as to walk in it or according to it 1 Thes 5. The other Proposition is That Reprobates shall be 2 Proposit punished with spiritual darkness in the World to come Some perhaps may think that Reprobates shall be punished with bodily darkness in the next world as the Egyptians were in Moses time for then God brought a thick palpable darknes over al the land of Egypt so that the Egyptians could not see one another nor rise any one off his place for three days Exod. 10. 23. yet I cannot think so for if they shall be punished with bodily darkness how then can it be that they shall see him whom they have pierced how then can it be that they shall see Abraham Isaac and Iacob in the Kingdom of God which things they shall certainly see with their bodily eyes in that world rather then I think that their bodily eyes shall be clear enough but their spiritual eyes shall be darkened and they covered with spiritual darkness in that world Which spiritual darkness of theirs as I conceive shall be a total and perpetual privation of that spiritual light which belongs to Gods Elect in that world that is to say they shall have no light of saving knowledg no light of holiness no light of comfortable experience in that world but the darkness of ignorance the darkness of an unholy life the darkness of discomfort being so many branches of spiritual darkness shall still remain upon them And this darkness of theirs is called in Scripture the midst of darkness it may be because they shall not know how to come forth of it It s called the blackness of darkness it may be because they shall have no comfort in it It is called outer darkness it may be because it shall be proper to an outer sort of people such as shall be found to be out of Christ and out of Gods favour in that world Now that Reprobates shall be punished with spiritual darkness in the World to come may thus be proved 1. It is said That the light of the wicked shall be put out Job 18. 5. where as I suppose the Text speaks not of bodily light for in this sence it may be as truly said The light of the godly shall be put out as the light of the wicked shall be put out but it speaks of that spiritual light which wicked hypocrites may seem to have in this life and so the meaning is That that spiritual light which wicked hypocrites may seem to have in this life if they shall still remain such and be found Reprobates at the last shall be one day altogether extinguished and put out from whence I may argue thus They that shall have their seeming spiritual light altogether extinguished and put out shall be punished with spiritual darkness in the World to come But Reprobates shall have their seeming spiritual light altogether extinguished and put out Ergo. 2. They that have no spiritual light sown for them shall be punished with spiritual darkness in the World to come Now Reprobates have no spiritual light sown for them as may be gathered from Psal 97. 11. Ergo. 3. They that will still be the children of Satans Kingdom in this world shall be punished with spiritual darkness in that which is to come as it is written The children of the Kingdom shall be cast out into outer darkness Mat. 8. 12. Now Reprobates will still be the children of Satans Kingdom in this world Ergo. 4. They that will still be without the wedding garment of saving faith and repentance whiles they live in this world shall be punished with spiritual darkness in that which is to come as may appear by our Saviours sentence upon the man that had not on a wedding garment Bind him hand and foot and take him away and cast him into outer darkness Mat. 22. 13. Now Reprobates will still be without the wedding garment of saving faith and repentance whiles they live in this world Ergo. 5. They that will still be unprofitable servants in this life shall be punished with spiritual darkness in the World to come according to the saying of Christ Cast ye the unprofitable servant into outer darkness Mat. 25. 30. But Reprobates will still be unprofitable servants in this life Ergo. 6. They that will still remain in a state of spiritual darkness whiles they live in this world shall be punished with spiritual darkness in that which is to come Now Reprobates will still remain in a state of spiritual darkness whiles they live in this world and so long it will be truly said of them That they are in darkness and walk in darkness and know not whither they go because darkness hath blinded their eyes 1 Joh. 2. 11. Ergo. 7. They that will still love spiritual darkness rather then spiritual light shall be punished with spiritual darkness in the World to come But Reprobates will still love spiritual darkness rather then spiritual light Ioh. 3. 19. Ergo. 8. They that will still mistake light for darkness and darkness for light in a spiritual sence shall be punished with spiritual darkness in the World to come But Reprobates will still mistake light for darkness and darkness for light as both are taken in a spiritual sence Isai 5. 20. Ergo. 9. They that will still be deceivers of themselves and others whiles they live in this world shall be punished with spiritual darkness in that which is to come 2 Pet. 2. 17. Iude 13. But Reprobates will still be seducers of themselves and others whiles they live in this world Ergo. 10. They that will still be wicked in this world shall be punished with spiritual darkness in that which is to come according to that in Hannah's song The wicked shall be silent in darkness 1 Sam. 2. 9. Now Reprobates will still remain wicked in this woâ—ld Ergo. And this latter Proposition may inform us That Vse it cannot be
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
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