useful Vse sundrâ— ways As First By what hath been said we may discern some difference betwixt eternal Salvation and eternal Life because eternal Salvation in a proper sence shall be an eternal Preservation from the evils of the World to come but eternal Life in a proper sence shall be an eternal Conjunction Union or Communion with God and with Christ Indeed this difference hath not been observed by all Writers but many have spoken confusedly of the World to come and of the things which shall be contained in it And though the same men when they speak of temporal salvation temporal life glory liberty peace c. can distinguish them yet when they speak of eternal Salvation eternal Life Glory Liberty Peace c. they will not distinguish as if eternal things needed not to be distinguished as well as temporal Secondly It may inform us That Gods Elect shall be no losers in the World to come by any thing they shall do or suffer in obedience to Gods Will in this world For suppose they shall do much here in obedience to his Will as pray much hear much read much meditate much beleeve much repent much love much c. and suppose they shall suffer much here in obedience to Gods Will as the hatred and contempt of the world the reproaches lyes and slanders of wicked men the spoyling of their goods imprisonment banâ—shment c. indeed they may seem to be losers by it in this world but they can be no losers by these things in the World to come because in that World they shall enjoy everlasting Life and this everlasting Life will be a sufficâ—ent recompence for all that they shall thus do and suffer in this world Wherefore we shâ—uld be rich in the work of the Lord forasmuch as we know that our labour shall not be in vain in the Lord 1 Cor. 15. Thirdly It may inform us That Gods Elect can lose nothing by a temporal death in respect of the consequent thereof Because the day of death shall be better unto them then the day of their birth Eccles 7. 1. And this temporal death shall be seconded with everlasting Life in the World to come Wherefore when God calls us to suffer a temporal death whether natural or violent especially for Christs sake and the Gospels we should even hate our own lives seeing our Saviour hath said He that loveth his life shall lose it and he that hateth his life in this world shall keep it unto life eternal Joh. 12. 25. And whosoever will save his life shall lose it but whosoever will lose his life for my sake shall find it Mat. 16. 25. Fourthly It may inform us That Gods Elect should not doubt of everlasting Life in the World to come because the Word makes it sure unto them by many promises And yet if any of them are not satisfied in their consciences concerning this matter they must be diligent to make their Calling and Election sure 2 Pet. 1. 10. and to be sure of a lively faith And being assured of these things must know that they shall have life eternal 1 Joh. 5. 13. Fifthly It may inform us That Gods Elect should constantly hope for eternal life and live in expectation thereof because this hope is commended Tit. 3. 7. and it is that whereby we may lay hold of eternal life 1 Tim. 6. 12. and that without which the best Christians are in this life of all men most miserable 1 Cor. 15. 19. being most of all exposed to the hatred and contempt and violence of this world Sixthly It may inform us That such as desire to enjoy everlasting life with Gods Elect must chuse the way that leadeth thereunto and walk in it For there is but one way that leadeth unto eternal life and unless we find it chuse it and walk in it we shall never obtain our desire in this respect Now the way that leadeth unto eternal life is so described in the Scriptures that we may know it from other ways for it is called the strait way the narrow way the old way and the good way It is called the strait way Mat. 7. 14. because it is the way of Gods Commandments which way allows of no turning to the right hand or to the left but leads straight on and as long as we are in it we go straight on but if we deviate or swerve from it we turn either to the right hand or to the left It is called the narrow way Mat. 7. 14. because it is frequented but by few passangers and travellers and a way may be said to be broad or narrow according to the number of travellers in it a multitude of travellers make a broad way a paucity of travellers makes a narrow way It is called the old way because the faithful of old time walked in it as Abraham Isaac Jacob Joseph Moses Joshua Samuel David c. And it is called a good way because such good things as are evidences and pledges of eternal life may be found in it As in it we may find 1. The effectual knowledg of God one Evidence of eternal life Joh. 17. 3. 2. A competent knowledg of the Scriptures which is another Evidence of eternal life John 5. 39. 3. An endeavor to eschew evil and do good another Evidence of eternal life Psal 34. 14. 4. The practise of Righteousness another Evidence of life Prov. 12. 28. 5. The practise of godly fear another Evidence of this life Prov. 14. 7. 6. The exercise of Mercy another Evidence of this life Prov. 21. 21. 7. The exercise of Humility another Evidence of it Prov. 22. 4. 8. The exercise of godliness another Evidence of it 1 Tim. 4. 8. 9. Sincere obedience to Gods Commandments which is another Evidence of life eternal Matth. 19. 17. And as many as shall chuse this way this strait narrow old and good way and shall walk in it shall be sure at the last to arrive at the Land of Everlasting Life with the rest of Gods Elect. The next Proposition is That Reprobates shall 2 Proposit suffer everlasting Death in the World to come And touching this Death of theirs we are to consider The Nature of it The Certainty of it The Causes of it First Touching the Nature of it I do not conceive that Reprobates shall suffer everlasting Death in a natural sence for then their souls should be everlastingly separated from their bodies in the World to come which may not be granted But they shall suffer everlasting Death in a spiritual or mystical sence that is to say they shall suffer an everlasting separation of their whole man from God from Christ and the Saints from all Union and Communion with them Which separation of theirs from God and from Christ may be gathered from that one saying which Christ shall pronounce against them at the Day of Judgment Depart from me ye workers of iniquity Luk. 13. 27. And their separation from the Saints is
illustrated in the Gospel by the separation of goats from sheep Mat. 25. 32. as also by the severing of the bad fish from the good Mat. 13. 49. Now by reason of this everlasting separation of theirs from all Union and Communion with God with Christ and the Saints they shall never have any experience of Gods Goodness Mercy and Love towards them in Christ Neither shall they ever have any experience of the Saints favour and fellowship but shall still abide under the wrath of God And so this everlasting separation of theirs will be unto them an everlasting Death and this Death is called in Scripture the second Death Rev. 20. 6 14. because it shall follow immediately upon the destruction of the first death For the natural death of mankind which is the first death shall be destroyed at the general Resurrection and thereupon shall begin this the second Death It is called everlasting punishment Mat. 25. 46. because it shall be such a punishment to those that shall suffer it And it is called a lake of fire Rev. 20. 14 everlasting fire Mat. 25. 41. everlasting burnings Isai 33. 14. because all that shall suffer it shall be everlastingly tormented with it as it were with fire Thus we may understand the Nature of thiâ— Death Secondly Touching the Certainty of it I affirm That Reprobates shall most certainly suffer this everlasting Death in the World to come As may be made good by these Arguments 1. They who shall not have their names found in the Book of Life shall suffer everlasting Death in the World to come Rev. 20. 15. But Reprobates shall not have their names found in the Book of Life Ergo. 2. They that are appointed unto wrath shall suffer everlasting Death in the World to come But Reprobates are appointed unto wrath 1 Thes 5. 9. Ergo. 3. They that are vessels of wrath shall suffer everlasting Death in the World to come But Reprobates are vessels of wrath Rom. 9. 22. Ergo. 4. They that will never beleeve effectually shall dye in the guilt of their sins and so suffer everlasting Death in the World to come John 8. vers 24. But Reprobates will never beleeve effectually Ergo. 5. They that will never unfeignedly repent and so turn from their evil ways shall suffer everlasting Death in the World to come as may appear Ezek. 3. 19. 18. 20. But Reprobates will never unfeignedly repent and so turn from their evil ways Ergo. 6. They that will Apostatize and grow worse and worse shall suffer everlasting Death in the World to come as may appear Ezek. 3. 20. 18. 24. But Reprobates will still Apostatize and grow worse and worse 2 Tim. 3. 13. Ergo. 7. They that will still hate wholesom reproof shall suffer eternal Death in the World to come according to that of Solomon He that hateth reproof shall dye Prov. 15. 10. But Rebrobates will still hate reproof while they shall remain here Ergo. 8. They that will still and finally be wicked persons shall suffer eternal Death in the World to come according to that of the Lord O wicked man thou shalt surely dye Ezek. 33. 8. But Reprobates will still and finally be wicked persons Ergo. 9. They that will still despise Gods Ways and Commandments shall be sure to suffer everlasting Death in the World to come as Solomon saith He that despiseth his Ways shall dye Prov. 19. 16. But Reprobates will still thus do while they shall remain in this world Ergo. Thirdly Touching the Causes of it I affirm 1. That the Efficient Cause of this their Death shall be the whole Trinity God Father Son and Holy Ghost For it is said concerning wicked Reprobates That God hath prepared for them the instruments of death Psal 7. 13. And that he will kill their children with death Rev. 2 23. And if the whole Trinity will do this then it is the whole Trinity that shall inflict eternal Death upon Reprobates in the World to come 2. That the Meritorious Cause hereof is and shall be sin for sin only and every sin in its own nature deserves death both temporal and eternal as it is written Death entred by sin Rom. 5. 12. The wages of sin is death Rom. 6. 23. The Soul that sinneth shall dye Ezek. 18. 20. And though it be true that all such as have or shall have their sins pardoned through Christ shall escape eternal Death notwithstanding the desert of their sin yet it is most certain that Reprobates shall suffer this Death in the World to come even for their sin as the Meritorious Cause thereof and then they shall acknowledg that every sin of theirs hath brought this Death upon them 3. That the Final Cause of it shall be the Glory of Gods Justice for he shall punish them with everlasting Death that he may manifest the Glory of his Justice upon them and that all men may see his Righteousness This latter Proposition may inform us as before 1. That it had been good for Reprobates if they Vse had never been born for if they had never been born they could never have suffered everlasting Death But now seeing they have been are or shall be al born this death shall seize upon them 2. That it will be worse with such in the World to come then it can be with them in this world for here they can suffer no other then a temporal death but hereafter they shall suffer eternal death not without cause but for their sins 3. That all men living in the body should take some speedy course for their own safety that they be preserved from eternal death for I know that none of us are willing to suffer this death with Reprobates in the World to come and the Word of God prescribes a way for the avoyding of it And therefore all should take this way or this course for their own safety and preservation Object But what course must we take for to preserve our selves from this eternal death Sol. First We must earnestly pray to have our sins pardoned as our Saviour hath taught us in his Prayer and this pardon of sin will preserve us from eternal death as may appear by that speech of Nathan to David God hath put away thy sin thou shalt not dye 2 Sam. 12. as if he had said Though thou mayst and must dye a temporal death yet thou shalt not dye an eternal death because God hath pardoned thy sin Secondly Because this pardon of sin cannot be obtained without a lively faith in Christ we must in the next place labour and pray for this faith and such a faith as this will preserve us from eternal death as may appear by that saying of Christ to Martha Whosoever liveth and beleeveth in me he shall not dye Joh. 11. 26. that is though he dye a temporal death yet he shall not an eternal death because he beleeveth in me Thirdly Because our faith cannot be good without repentance we must also labour for a
A DISCOVERIE OF THE VVorld to Come According to the SCRIPTURES The first Part thereof being Didactical or such as contains a Form of Positive Doctrine WHEREIN 1. The Doctrine of the World to come is propounded explicated confirmed and applyed in a more familiar method then formerly hath been observed 2. The Doctrine of Millenaries touching a New Reformed Church in the latter Times which they call A New World is confuted 3. Sundry passages of holy Writ are interpreted in reference to the World to come which have been formerly wrested and forced in a wrong sense Written by J. SEAGER M. A. and Minister of Broadclist in the County of Devon LONDON Printed by J. Macock for Luke Fawne and are to be sold at his shop at the sign of the Parrot in Pauls Church-yard 1650. TO The Parishoners of Broadclist Grace and Peace be Multiplyed BEloved in the Lord It is now full eighteen years since that I was placed by the hand of Providâ—nce as a Spirituall Pastor amongst you upon the death of Mr. Robert Stennings three years of which time I was forced by the violence of Souldiers to absent my self from you these three years only excepted I have been constantly with you and as the Lord hath given me much health and strength of nature amongst you so I have spent much of that strength in my private studdies and publick imployments for you In witness whereof I can yet produce diverse volumes of Sermons written by me and published amongst you but I account this needless seeing you your selves can witnesse enough as touching this matter I will not compare my self with other Spirituall Labourers in Gods Vineyard for I know that they have received some of them ten talents some five some two yet this I may safely say that I have not hid my Masters one talent in a napkin but have improved it with diligence for the advancement of his glory and truth amongst you Wherefore after so long a time it concerns you all to enquire how ye have profited by my Ministry for be ye well assured that after so much spirituall husbandry as hath been used amongst you in plowing sowing planting and wattering the Lord will expect a plentiful crop of saving knowledge and obedience from you For my part I am prone to think the best of you as indulgent fathers are wont to think of their children I acknowledge that diverse of your friends and allies have dyed in my time whose life was precious and whose death was comfortable unto me and I hope to be better acquainted with them in the world to come then ever I was in this world I ac-acknowledge also that there are diverse now living amongst you of whom I am perswaded such things as accompany Salvation that they do sincerely love God and his truth and have not received the Grace of God nor the word of his grace in vain and my prayer for such is That they may persevere in grace unto the end holding fast the pattern of wholsome words which they have received and may never suffer themselves to be drawn away with the error of the wicked and so fal from their own stedfastness And I must needs acknowledge a third sort amongst you whom I have hitherto apprehended as proud contemners of the Word of God in my Ministery I pray God to give them Repentance unto life that they may recover themselves out of the snare oâ— the devil and may obtain pardon for this sin before their death otherwise I tremble to think how hard it wil be with them in the great day of the Lord Christ when they shall be accountable for every good Sermon and for every wholesome truth which they have thus contemned and trampled under their feet And now my beloved being desirous before my death to leave among you some token and testimonie of my love towards you I have published this Treatise which I call A Discovery of the VVorld to come some matters herein contained have been delivered in the open Congregation and here your eyes may see what your eares have heard yea here your eyes may see more then yet your eares have heard from me or from any other as I suppose touching this subject I am perswaded in my conscience of the truth of such grounds as are here delivered and my own soul hath felt the comfort of them for which cause I am the more hopefull that the same grounds may proove usefull and beneficiall unto others You may perceive with your eyes that I have not studdied strong lines and lofty expressions in this work but have endeavoured in plain and familiar termes to unfold a great Mystery unto you I do not herein perswade you to seek and search after the knowledge of this present world and the things hereof neither do I herein perswade you to love this present world and the things hereof you are by nature prone enough unto these things but hereby I do perswade and intreate you to study the knowledge of the world to come and to be better acquainted with the Doctrine hereof then yet you are because I apprehend this as a choyce part and high degree of saving knowledge and that which will profit you more at the last then all earthly treasures whatsoever and I am perswaded it is for want of this part of saving knowledge that many errours in these latter times are so readily entertained an assented unto In brief you have here a price put into your hands by Gods providence the Lord give you hearts to make a good use of it and if at any time I shall perceive this first part of my Discovery to be acceptable and useful to the Church of God I shal forthwith if the Lord shal permit studdy to conceive a Second Part and as soon as I shall have conceived it I shall be in travel to bring it forth to publick view In the interim I commend you to God and the Word of Grace which is able to build you up and to give you an inheritance amongst all them that are sanctified Your Servant in such matters as concerns your eternal good John Seager The Contents AN Introduction Sect. I. Shewing That none should be grosly ignorant of the World to come as touching the Nature of it Sect. II. Shewing That the World to come considered as a Country or a Continent is to be distinguished from the third Heaven Sect. III. Shewing That the World to come shall have no Being before this present evil world shall be dissolved but shall begin immediately thereupon Sect. IV. Touching the Nature of the World to come considered as a Continent Sect. V. Touching the second Coming of Christ in the Flesh Sect. VI. Touching the last Resurrection Sect. VII Touching the last Judgment Sect. VIII Touching the Personal-Humane Kingdom of Christ in the World to come Sect. IX Touching the different Conditions of good and evil Angels in the World to come Sect. X. Touching the blessed Condition of Gods Elect
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
their Salvation but suggestions of this nature do usually and for the most part come from Satan the father of lyes God perswades all afflicted sinners to beleeve in the Lord Jesus Christ for salvation But Satan perswades an afflicted sinner to despair of salvatiō with such suggestions as these Thou art a Reprobate Thou art none of Gods Elect none of those for whom Christ dyed thou hast no part in Christ therefore it is in vain for thee to hope for Salvation in the World to come In all which suggestions Satan acts the part of a lyar because he doth not certainly know any of these things to be true of this or that particular person whiles he is yet alive in the body Wherefore an afflicted sinner should not listen to these suggestions of Satan but he should attend to the counsel of Gods Word and labor to beleeve in the Lord Jesus Christ effectually as we are all bound to do especially in difficult cases that we may be saved Fourthly It may inform us That Gods Elect should be constantly willing to dye and to leave this world because it is most certain that they shall all be saved in the World to come with a full perfect and everlasting Salvation as hath been proved whereas they cannot expect any such Salvation in this world And amongst other considerations these three especially should make them willing to dye and leave this world viz. 1. Death will put an end to the practice of sin As long as we live here we shall still be in a posture of sinning but after death we shall sin no more And should we not be willing that these days of sin may be finished Yes Then we should be willing to dye 2. Death will put an end to all the afflictions of this life which are caused by sin as wants necessities losses crosses sicknesses diseases vexations and perturbations of what kinde soever And should we not be willing to be delivered from all such afflictions Yes Then we should be willing to dye 3. Death is that which will put Gods Elect into the possession of good things promised as glory honor immortality peace joy tranquillity c. And should we not be willing to be put in the possession of such things Yes Then we should be willing to dye Wherefore let not any of Gods Elect say We could be well contented to abide in this world still it is good for us to be here and to build Tabernacles here For if it be good for them to be here it will be much better for them to be elsewhere either in Heaven or in the World to come and the greater good is more to be desired then the lesser And if our hearts hanker never so much after this world we must leave it of necessity sooner or later But it will be more acceptable and praise-worthy if we shall leave it willingly whensoever the Messengers of death shall be sent unto us Fifthly It should inform us That such as desire to be saved with Gods Elect in the World to come should neither neglect nor contemn the ordinary means of Salvation which God hath prepared and assigned for them whether they be inward as Faith Repentance Hope Love Fear c. or outward as the administration of the Word and Sacraments reading singing prayer thanksgiving in publique or private c. For how shall we escape the judgments of God if we neglect or contemn so great Salvation as God tenders unto us by these ordinary means Hebr. 2. 3. And surely it will be in vam for any to say If I be elected I shall be saved though I neglect or contemn the ordinary means because all such as are elected to be saved in an ordinary way are also elected to the conscionable use of such ordinary means as are or shall be assigned for them in way to Salvation Moreover it should be remembred that we are commanded to work out our own Salvation with fear and trembling Phil. 2. 12. Now to work out our own Salvation is all one as to endevor our own Salvation in and by the use of ordinary means that so we may save our selves as the phrase is Act. 2. 40. And to work out our own Salvation with fear and trembling is to endevor it in a reverential way so as to stand in awe of Gods displeasure and of Gods temporal Judgments For as long as we live here we are still in danger of displeasing him by our sins and of suffering for our sins For which cause we should fear both the Offence of God and the Judgments of God and so work out our own Salvation with fear and trembling And surely it is not so easie a matter as some think it to be for he that will be saved in an ordinary way must be contented to do much and to suffer much in obedience to Gods Will before he shall come to inherit the promises For which cause Saint Peter saith That the righteous shall scarcely be saved 1 Pet. 4. 18. And Saint Paul saith A man shall be saved yet so as by fire 1 Cor. 3. 15. Wherefore we should be careful to work out our own Salvation with fear and trembling The next Proposition is That Reprobates shall 2 Proposit be destroyed in the world to come And touching this destruction of theirs we are likewise to understand The Nature of it The Certainty of it The Causes of it The Extent of it The Continuance of it First As touching the Nature of it I affirm That they shall be destroyed in the World to come not in a natural sence so as to be brought to nothing for Reprobates shall have a Being in the world to come to their great grief but they shall be destroyed in a spiritual or mystical sence so as to be brought into a very evil condition and so as to be put to endure all sorts of evils which shall be incidental to the world to come whether they shall be evils of loss or evils of sence Soul evils or bodily evils internal or external evils Yea it shall be evil for them to have any Being it shall be evil for them to see what they shall see to hear what they shall hear to speak what they shall speak and do what they shall do in the World to come So their last day shall be an evil day or a day of evil Prov. 16. 4. and their last end shall be worse then their begining And as in this world so in the world to come evil shall bunt and pursue them to overthrow them Psal 140. 11. Prov. 13. 21. Which evil condition of theirs shall be their destruction their full and final destruction Secondly As concerning the certainty of it I say That Reprobates shall most certainly be destroyed in the world to come As may be proved by these Arguments 1. They whose last end shall be destruction shall be destroyed in the world to come But the last end of Reprobates shall be destruction
true and lively repentance and such a kind of repentance will preserve us from everlasting Death according to that of the Prophet If the wicked will turn from all his sins that he hath committed and keep all my Statutes and do that which is lawful and right he shall surely live he shall not dye Ezek. 18. 21. that is he shall not dye eternally Fourthly Because our repentance cannot be effectual without sincere obedience which includes an hearty desire to keep the Commandments of God and of Christ we must in the last place be willing and obedient to his Commandments and this obedience will preserve us from eternal death according to that of our Saviour Verily verily I say unto you If a man keep my sayings he shall not see death Joh. 8. 51. that is he shall never see eternal death so as to suffer it SECT XIII Touching the Glory of Gods Elect and the Shame of Reprobates in the World to come HEre followeth a third special Difference which shall be betwixt the fore-named parties in the World to come which may be thus expressed in two Propositions Gods Elect shall be rewarded with Glory in the World to come Reprobates shall be rewarded with Shame in the World to come First Gods Elect shall be rewarded with Glory 1 Proposit in the World to come Touching which Glory of theirs we are to consider The Nature of it The Certainty of it The Degrees of it The Causes of it The Continuance of it 1. As concerning the Nature of it By the Glory of Gods Elect in the World to come I understand that they shall have nothing to be ashamed of but shall have much to glory of in that world They shall have nothing to be ashamed of in that world because their sins shall be all forgiven Psal 32. 1. Acts 3. 19. and they that shall have all their sins forgiven in that world and declared to be forgiven shall have nothing to be ashamed of And as they shall have all their sins forgiven so they shall have all their sins forgotten in that world for where God forgives any sin there will he also forget it so as never to impute it Isai 43. 25. And they that shall have all their sins forgotten shall have nothing to be ashamed of in that world Again As they shall have their sins all forgotten so shall they have their consciences cleared from the guilt of sin in the World to come for they shall have boldness at the Day of Judgment 1 Joh. 4. 17. which boldness shall arise from a conscience cleared and clensed from the guilt of sin and shall continue for ever and they that shall have their consciences thus cleared shall have nothing to be ashamed of in that world Yea they shall have none to lay any thing to their charge in the World to come as I gather from that Interrogation of the Apostle Who shall lay any thing to the charge of Gods Chosen Rom. 8. 33. Seeing God in and by Christ hath or shall fully justifie all his Elect he might well say Who shall lay any thing to their charge for doubless neither God nor Christ nor Angels nor Men nor Devils shall lay any thing to their charge in the World to come and consequently they shall have nothing to be ashamed of in that world But on the contrary they shall have much to glory of because all their graces and vertues with their several operations in this world shall be remembred in the World to come as the Prophet saith A Book of Remembrance was written before him for them that feared the Lord and thought upon his name Mal. 3. 16. And they that shall have all their graces and vertues with their several operations in the World to come remembred shall have much to glory of that world Beside this they shall have all their graces and vertues illustrated and made to shine before Angels and men in the World to come For God shall bring forth their righteousness as the light and their judgment as the noon day Psal 37. 6. They that are wise shall shine as the firmament and they that turn many unto righteousness as the stars for evermore Dan. 12. 3. And the righteous shall shine as the Sun in the Kingdom of their Father Mat. 13. 43. And they that shall have their graces and vertues thus illustrated shall have much to glory of in that world And which is more they shall have all their graces and vertues perfected in the World to come When that which is perfect is come that which is imperfect shall be done away 1 Cor. 13. 10. Though it be hard to shew what use there shall be of some graces in the World to come as of Repentance Patience c. yet because all graces are imperfect in this life doubtless they shall be all perfected hereafter in Gods Elect And they that shall have all their graces and vertues perfected shall have much to glory of in that world Yea they shall have all their graces and vertues with their several acts and operations recompenced in the world to come as Moses expected when he chose rather to suffer affliction with the People of God then to enjoy the pleasures of sin for a season Hebr. 11. vers â—6 And they that shall have such a recompence shall have much to glory of in the world to come And thus we may understand the Nature of this Glory 2. As concerning the certainty of it I affirm That Gods Elect shall most certainly be rewarded with glory in the world to come As may be made good by these Arguments 1. They that are predestinated unto glory shall be rewarded with glory in the world to come But Gods Elect are predestinated unto glory Rom. 8. 30. Ergo. 2. They that are vessels prepared unto glory shall be rewarded with glory in the world to come But Gods Elect are vessels prepared unto glory Rom. 9. 23. Ergo. 3. They that are or shall be effectually called unto glory shall be rewarded with glory in that world But Gods Elect are or shall be all called effectually unto glory 1 Thess 2. 12. 2 Pet. 1. 3. Ergo. 4. They that are or shall be heirs of glory shall be rewarded with glory in that world But Gods Elect are or shall be all heirs of glory RoÌ„ 8. 17. Ergo. 5. They that shall never be ashamed in the world to come shall be rewarded with glory in that world But Gods Elect though they have much to be ashamed of in this world shall never be ashamed in the world to come as may appear by that of the Prophet They shall not be ashamed nor confounded world without end Isai 45. 17. My people shall never be ashamed Joel 2. 26 27. Ergo. 6. They that shall be a glorious Church in the world to come shall be rewarded with glory in that world But Gods Elect shall be a glorious Church in that world without spot or wrinkle Eph. 5. 27. Ergo.
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
best Christians have in this world For I grant That the regenerate have some spiritual Light in this world for which cause they are called the children of Light Luk. 16. 8. That is to say They have some light of saving knowledg which is a spiritual kinde of Light and that which is mentioned Mat. 4. 16. The people which sate in darkness saw great light and to them which sate in the region and shadow of death light is sprung up viz. the light of saving knowledg They have some Light of Holiness which is a spiritual kinde of Light too and that which is mentioned Matt. 5. 16. Let your light so shine before men that they may see your good works and glorifie your Father in Heaven They have some Light of Christian Experience which is also a spiritual kinde of Light and that which is mentioned Psal 112. 4. Vnto the upright there ariseth light in darkness But all this spiritual light of theirs is but little in comparison of that which Gods Elect shall have in the World to come because therein they shall abound with spiritual Light that is they shall have as much light of saving knowledg as much light of holiness as much light of godly experience in that world as their hearts shall be able to wish and desire to have For proof whereof these following Arguments are to be considered 1. They that have spiritual Light sown already for them shall have abundance thereof and abound therewith in the world to come Now Gods Elect have this spiritual Light sown already for them as I gather from that of the Prophet Light is sown for the righteous Psal 97. 11. where by light we are to understand spiritual Light and by the righteous all and every one of Gods Elect who are or shall be all truly righteous before God in their generations And when he saith that this light is sown for them his meaning is that God hath certainly decreed and intended to give them a ful and plentiful measure of this Light in the next VVorld as men do certainly intend a ful crop for the poor when they sow plentifully for them Ergo. 2. They that doe or shall endeavour to follow Christ in this World and to imitate His good example so far as it is imitable shall abound with spirituall light in that VVorld which is to come as we may gather from those words of our Saviour he that followeth me shall not walk in darknesse but shall have the light of Life Ioh. 8. 12. viz. the Light of the Life of grace here and the Light of the Life of glory hereafter Now Gods Elect are such as do or shall endeavour to follow Christ and to imitate his good example in things imitable Ergo. 3. They that are or shall be the Children of spirituall Light shal abound with spirituall Light in that VVorld which is to come Now Gods Elect are or shall be the Children of spirituall Light Luk. 16. 8. 1 Thess 5. 5. Ergo. 4. They that shal have God Himself to be their everlasting Light shal abound with spirituall light in the VVorld to come Now Gods Elect shal have Him for their everlasting Light Esay 60. 19 20. Ergo. 5. They that shal have Christ the Lamb of God to be their Light in the VVorld to come shal abound with spirituall Light in that VVorld But Gods Elect shall have Christ the Lamb of God to be their Light in the VVorld to come Rev. 21. 23. Ergo. 6. They that are or shall be meet to be partakers of the inheritance of the Saints in Light shall abound with spirituall light in the VVorld to come Now Gods Elect are such as are or shal be meet to be partakers of the Inheritance of the Saints in Light Col. 1. 12. Ergo. 7. They that shall be immediately taught of God in the VVorld to come shall abound with spirituall light in that VVorld Now Gods Elect shall be immediately taught of God in the next VVorld As appears Esay 54. 13. Ioh. 6. 45. Ergo. 8. They that shall have no need to teach every one his Neighbour nor every one his Brother in the VVorld to come shall abound with spirituall light in that VVorld Now Gods Elect shal have no need to teach every one his Neighbour nor every one his Brother in the next VVorld as may be gathered from Heb. 8. 11. Ergo. 9. They that shal have perfect saving konwledg of God in the VVorld to come I mean so much knowledg of him as their new natures shal be capable of shal abound with spirituall light in that VVorld Now Gods Elect shal have such perfect knowledg of God in the next VVorld as may appear by these passages they shall see God Mat. 5. 8. They shall see face to face 1 Cor. 13. 12. They shall know me from the least to the greatest Heb. 8. 11. the Earth that is the new Earth shall be filled with the knowledge of the glory of God as the Waters cover the Sea Hab. 2. 14. Ergo 10. They that shal have the perfect saving knowledg of Christs Love to his in the VVorld to come shal abound with spirituall Light in that VVorld because saving knowledge is spirituall Light Now Gods Elect shal have in the next VVorld the perfect saving knowledge of Christs Love to his according to Saint Pauls Prayer they shall be able to comprehend with all Saints what is the length and breadth and depth and height and to know the Love of Christ passeth knowledge Eph. 3. 18. 19. that is though this Love of his passeth the knowledge of men in this Life yet it shal not passe the knowledge of the Saints in that which is to come Ergo. 11. They that in the VVorld to câ—â—e shal have the perfect saving knowledge of such Divine Mysteries as are in a great part hid from many in this Life shal abound with spiritual light in that world Now Gods Elect in the VVorld to come shal have the perfect knowledge of such Divine Mysteries as are in a great part hid from many in this Life there being nothing hid now which shal not therein be revealed and made known Lu. 12. 2. Ergo. 12. They that in the VVorld to come shal have perfect saving knowledge of the works and creatures of God shal abound with spirituall light in that VVorld Now Gods Elect in the VVorld to come shal have perfect knowledge of the works and creatures of God as we may gather from Adams wonderful knowledge in the state of innocency for he then knew the nature of all creatures and gave them significant and distinct Names according to their several natures and as he named every creature so was the name thereof Now if Adam in his innocency had such admirable knowledge of al creatures doubtless the saints in the state of glory shal have much more perfect knowledge of them and so much knowledge of them as their new natures shal be made capable of and so shal abound