spoken to Martha concerning this subject he said unto her Beleevest thou this intimating that we should beleeve what the Scripture faith of the Resurrection And when Saint Paul had spoken of the same point he said to the Corinthians So we preach and so ye have beleeved 1. Cor. 15. 2. To hope for the last Resurrection as we are taught by the example of Saint Paul and others Act. 23. 6â— â—â— 1â— because it will be a joyful day for all Gods Elect. 3. To be patient in the mean time under all afflictions and perfecutions as the Martyrs in the primitive times were willing to suffer and refused to accept of deliverance that they might obtain a better Resurrection Hebr. 11. 35. 4. To do good in every kinde seeing we know that our labor shall not be in vain in the Lord but that we shall be recompenced for every good act at the Resurrection of the just Luk. 14. 14. Lastly This Doctrine touching the last Resurrection should comfort all good Christians greatly against all the evils of this life seeing we are charged to comfort one another with these words which concern the Resurrection 1 Thess 4. 18. More particularly it should comfort such against all their bodily infirmities and defects as blindness deafness lameness sickness c. knowing that in the Resurrection all these shall be done away and our bodies shall be restored unto us safe and sound in all parts and in all respectâ— And against the fear of a corporal death as Iob did comfort himself against it when he said If a man dye shall he live again Aâ— the days of mine appointed time will I wait till my change shall come Iob 14. 14. And as David also comforted himself in the like case when he said My flesh was glad and my glory rejoyced because thou wilt not leave my Soul in Hell nor suffer thy holy One to see corruption Psal 16. SECT VII Touching the last Iudgment THree of the first things which shall be made visible in the World to come are the second Coming of Christ in the Flesh the last Resurrection and the last Iudgment And having spoken of two of these before I am now to speak of the third in this Section And here for the better information of our judgments I shall affirm divers things also touching the last Judgment As First I affirm That the last Iudgment it to be 1 Inform. distinguished from all other judgments whether of God or of men It is to be distinguished from all other Judgments of God 1. Because all other Judgments of God are but some National or some particular ones such as concern some whole Nations or such as concern some particular persons But the last Judgment shall be more then some National or particular one because it shall be universal such as shall concern all particulars of Mankinde of all Nations 2. Because all other Judgments of God are passed upon men at several times for some mens sins are open before-hand going before to judgment and some mens follow after 1 Tim. 5. 24. But the last Judgment shall be passed upon men all at once 3. Because all other Judgments of God are but partial and gradual not according the full measure of their works but the last Judgment shall be full and compleat 4. Because all other Judgments of God are but temporal whereas the last shall be eternal in respect of the execution thereof 5. Because all other Judgments of God have in them something that is secret and hid from men but the last Judgment with the cause of it shall be fully and clearly revealed to men It is also to be distinguished from all judgments of men that are given and passed by men in this life 1. Because such judgments of men are in some things commonly peccant and faulty like themselves but the last Judgment shall not be peccant or faulty in any thing 2. Because such Judgments of men may be appealed from unto the Judgment of God at least but the last Judgment will admit of no appeal and so the last Judgment is to be distinguished from all other Judgments whether of God or of men Secondly I affirm That the last Iudgment 2 Inform. shall certainly be and come to pass in due season And we should not doubt of it because God hath made the last Judgment sure unto us by three things As 1. By the Resurrection of Christ from the dead And one end for which God raised him from the dead was that thereby he might assure us of the last Judgment Act. 17. 31. 2. By his Decree and Appointment For it is appointed unto men once to dye but after this the Iudgment Hebr. 9. 27. And God hath appointed a day in which he will judg the world Act. 17. 31. Now matters decreed and appointed by God shall certainly be and come to pass in due season But the last Judgment is a matter decreed and appointed by God therefore it shall certainly be and come to pass in due season 3. By plain Testimonies of Scripture such as cannot be evaded For David speaketh plainly of the last Judgment when he saith The ungodly shall not stand in the Iudgment Psal 1. 5. God shall administer Iudgment unto the people in uprightness Psal 9. 8. He shall call to the Heavens from above and to the Earth that he may judg his people Psal 50. 4. So doth Solomon when he saith God shall judg the righteous and the wicked Eccles 3. 17. For all these things God shall bring thee to judgment Eccles 11. 9. And God shall bring every work to judgment with every secret thing whether it be good or evil Eccles 12. 14. So doth our Saviour when he saith That he shall execute judgment as the Son of man Ioh. 5. 27. So doth Saint Paul when he saith We know the judgment of God shall be according to truth against them that do such things Rom. 2. 2. So doth Saint Iames when he saith There shall be judgment merciless unto them that shew no mercy and mercy rejoyceth against judgment Iames 2. 13. And so doth Saint Peter when he speaketh of the Iudgment of the great day 2 Pet. 3. 7. Wherefore seeing the last Judgment is thus made sure unto us by these things we should not doubt thereof but should beleeve that it shall certainly be and come to pass in due season Thirdly I affirm That the last Iudgment shall 3 Informat be visibly administred onely by Christ as Mediator as God and Man in one person Indeed I grant that this Judgment shall be efficiently caused by the whole Trinity Father Son and Holy Ghost because it is said That God shall judg the world Psa 50. 6. 75. 7. Act. 17. 31. And the outward acts of the Godhead are common to all three persons in the Godhead I grant also that this Judgment shall be instrumentally caused by the holy Angels because they shall go forth and gather
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
Yea the brother shall betray the broâ—her to death the father the son and the children â—hall rise up against their parents and shall cause â—hem to be put to death Mark 13. 12. And hath not â—his sign been already observed in the world Yes â—t sundry times and at this day we find it an hard â—atter to find a faithful friend whom we may safeâ—â— trust mens hearts for the most part are so full of â—uile and deceit of treachery and falshood 7. The trouble of War for our Saviour hath â—urther told us That before his second Coming in the â—lesh we shall hear of Wars and rumors of Wars â—nd Nation shall rise against Nation and Kingdom â—gainst Kingdom Mat. 24. 6 7. And surely there â—ath been woful experience of this sign in former â—ges and of latter years amongst our selves and at â—his day we see that the Sword is drawn and doth â—â—ge devour and tyrannize in divers parts of the â—orld yea we know not when it shall be sheathâ—d up again neither is it probable that it shall cease â—nd be quiet before the Roman Antichrist shall be â—estroyed nor yet then in all places because Christ â—t his second Appearing shall find some Nations in â—posture of War Rev. 20. 8 9. 8. The trouble of Famines Pestilences and Earthâ—uakes for our Saviour hath told us That before â—s second Coming there shall be these judgments in divers places Mat. 24. 7. Mark 13. Luk. 21. Now how many of these Pestilences Famines and Earthquakes have been already observed in the world the Chronicles of several Nations may inform us and how many more of such judgments may yet be observed before the end cometh after times may declare 9. The swarming of false Christs false Prophets and false Teachers in the visible Church for our Saviour hath foretold us That before his second Coming in the Flesh many of this generation shaâ—â— arise in the visible Churches and shall swarm anâ— creep into houses like the Locusts of Egypt anâ— shall deceive many Mat. 24. Mark 13. Luk. 21 2 Tim. 3. 6 7. Now the Churches of Christ havâ— many sad stories upon record concerning such Locusts since the Ascention of Christ especially in the Arrian times and since the raign of Antichrist began and the number of such is much increased of late iâ— the Church of England and doth rather increasâ— then decrease in other Countries yea and is likely so to do still towards the end of the world 10. The prevailing of Errors and Heresies in thâ— visible Church by the spirit of delusion for thâ— Scripture testifieth That before the second Coming of Christ in the Flesh God shall send men strong delusions to believe a lye because they received noâ— the love of the truth 2 Thes 2. 10 11. And as somâ— shall bring in damnable Heresies so many shaâ—â— follow their pernicious ways 2 Pet. 2. 1 2. and many shall be deceived by them Mat. 24. Now how long the Churches of Christ have had experience oâ— this sign their Ecclesiastical stories can witness anâ— how such Errors and Heresies have prevailed latelâ— â—â— the Church of England many can witness with â—â—eat regreet and how long this spirit of delusion â—â—all prevail with men before the mouth of all â—ickedness shall be stopt onely GOD himself â—â—ows 11. A great growth of iniquity causing a decay â—â— decrease of love for our Saviour hath shewed â—hat before his second Coming in the Flesh iniquity â—all abound and because it shall abound the love â—â— many shall wax cold Mat. 24. 12. where as it Vide Dickson in his Commentaries on this place â—â—ems to me the abounding of iniquity is to be reâ—â—â—ained to the unregenerate sort whether prophane â—â— formal in whom the practise of iniquity was to â—ound and doth abound in these latter times 2 Tim. â— 2 3 4. and the frigescence or waxing cold of love â—â— to be restrained to the regenerate of the same â—â—mes who perceiving many of their supposed breâ—â—ren to revolt to the practise of iniquity and to reâ—â—rn back with the dog to his vomit shall be jealous â—â—d suspicious one of another and so shall wax cold â—â— love one towards another not knowing whom â—â— trust not as if the habit of love or the truth of â—hristian love should decay in them but they shall â—ot be so servent in the exercise and manifestation of â—â—eir love to each other by reason of the abounding â—f iniquity in others as so merly they were And â—oubtless this sign also hath been already observed â—â— many in the world and is that which may easily â—e perceived in these days by such as have eyes to â—â—scern it For do we not see how shy the godly â—e and how fearful of trusting one another at this â—y And all this because iniquity doth so much â—ound in many professors whom they have lately â—â—â—ken for their beloved brethren Moreover as these before mentioned are suâ—â— signs presaging his second Coming as have been â—â— ready observed in the world So there are othâ—â— signs presaging it which have not yet been nor câ—â— be yet observed in the world because they are noâ— but shall be hereafter As 1. The Ruine of the Roman Antichrist is menâ—â—oned as a sign presaging his second Coming in tâ—â— Flesh for it is said That Christ shall destroy hiâ— with the brightness of his Coming 2 Thes 2. 8. nâ— with his Coming but with the brightness of â—â— Coming and here by the brightness of his Coâ—ing I understand the last temporal Judgment thâ— God shall bring upon the Roman Antichrist whiâ—â— shall be a Judgment of the Sword accompaniâ—â— with hailstones from Heaven Rev. 16. 19 21. Aâ— as this Judgment shall destroy him so it shall be clear and bright evidence of Christs second Approaâ—â— to be near at hand and for this cause may be caâ—â—ed the brightness of his Coming and thougâ— this sign be not yet apparent yet it shall be herâ—after 2. The warlike preparations of Gog and Magoâ— for a battel with the Saints and against the holy Citâ— is mentioned as a sign presaging his second Cominâ— in the Flesh for it is said That Satan being loosâ— out of his prison shall go forth to deceive the Nâ—tions which are in the four quarters of the eartâ— Gog and Magog to gather them together to battel Rev. 20. 8. And though it be true that Christ shaâ— come again and shall with fire from Heaven devouâ— these adversaries before this battel shall be fought yet this warlike preparation of Gog and Magog is to be esteemed as a near and close presage of his seconâ— Coming and albeit this is not yet visible yet it â—â—all be in due season 3. A great security of Nations is mentioned as a â—n presaging the second Coming of Christ in the â—â—esh for we read That Christ at this Coming of â—â— shall find the most part of the world in a secure â—â—sture neither mourning for their sins nor fearing
him and returns to dust which is a matter well known considered but of a few therefore Solomon saith Who knoweth the spirit of a man that goeth upward and the spirit of the beast that goeth downward to the earth Eccles 3. 21. And from hence also I may infer That the last Resurrection shall be proper only unto mankind and not common to other creatures with them But here it may be objected 1. There shall be Object 1 other creatures in the World to come beside mankind and why then should there not be a Resurrection of other creatures I grant There shall be other creatures in thâ— Answ World to come beside mankind yet I conceive that those other creatures shall receive their Being only by way of Creation and not by way of a Resurrection after the manner of mankind and so from the Being of other creatures in the next World we cannot infer the Resurrection of such creatures 2. There shall be a restitution of all things at the Object 2 second Coming of Christ Acts 3. 21. And doth not this import the Resurrection of other creatures beside man It doth not because this restitution is there limited Answ to all things before promised by the holy Prophets Now God hath no where promised by his holy Prophets the Resurrection of other creatures beside mankind therefore we cannot prove from this place the Resurrection of other creatures 3. But there is a large deliverance promised to Object 3 other creatures viz. That the creature it self shall be delivered from the bondage of corruption into the glorious liberty of the children of God Rom. 8. 21. and doth not this deliverance include a Resurrection of other creatures beside mankind It doth not For though I grant 1. That in this Answ promise the creature is distinguished from mankind who are the children of God either by Creation or Adoption And 2. That the liberty here promised belongs to both Yet we must understand that they shall enjoy it in a different way For mankind the children of God shall enjoy this liberty or freedom by vertue of the last Resurrection and Creation but other creatures shall enjoy it only by vertue of the last Creation Wherefore I beleeve still That the last Resurrection shall be proper to mankind and not common to other creatures with them whatsoever others have said or written to the contrary Fifthly It informeth us That the last Resurrection 5 Informat shall be sure and certain and that which none should doubt of because the Scripture doth make it sure unto us by three things 1. By plain Testimonies such as cannot be gainsayed Isai 26. 19. Dan. 12. 2. Joh. 5. 28 29. Acts 24. 15 c. 2. By Types Parables and similitudes Thus the budding of Aarons rod after it was dry like the other was a Type to assure us of the Resurrection of our bodies Numb 17. 8. Thus the translation of Enoch and Elias was a Type to assure us that in and after the last Resurrection we shall live in our bodies as they are now alive in their bodies Gen. 5. 2 King 2. Thus the Parable of the dry bones living again was written to assure us that our bodies shall live again after death Ezek. 37. 3 6. and the similitude of seed reviving after it is dead in the earth is to assure us of the last Resurrection 1 Cor. 15. 36 37. 3. By Arguments or Reasons The one taken from the Resurrection of Christ for if Christ be risen then all dead men and women shall one day rise again by the same power of the Godhead but Christ is risen from the dead as is made apparent 1 Cor. 15. 20 21. therefore all dead men and women shall rise again Another is taken from Baptism one end whereof is to assure men of the last Resurrection and Baptism should be in vain in this rerespect if there should not be a Resurrection but Baptism shall not be in vain in this respect ergâ— there shall be a general Resurrection Another iâ— taken from the sufferings of the godly in this world for they are wont to suffer much in hope of the laâ—â— Resurrection and such sufferings of theirs should be in vain if there should be no such Resurrection 1 Cor. 15. but their sufferings shall not be in vain therefore without doubt there shall be such a Resurrection And another is taken from Gods Covenant with Abraham Isaac and Jacob to be their God and the God of their seed for ever And how can this be made good without a general Resurrection whereby the bodies of Abraham Isaac and Jacob and their seed shall be made alive again that so they may both live for ever in souls and bodies united and God may be their God for ever seeing he is not the God of the dead but of the living Mat. 22. 32. Wherefore none should doubt of the last Resurrection seeing the Scripture doth so many ways assure us of it Sixthly It informeth us That the last Resurrection 6 Informat shall have divers Causes as 1. The efficient Cause of it shall be the whole Trinity Father Son and Holy Ghost and therefore it is said That the Lord killeth and maketh alive he bringeth down to the grave and bringeth up 1 Sam. 2. 6. And it is God that raiseth the dead 2 Cor. 1. 9. Joh. 5. 21. 2. The meritorious cause of it shall be Christ as Mediator who merited the Resurrection from the dead but he merited it only for the Elect and so the Elect shall be raised not only by the power of the Trinity but also by the power of Christ as Mediator both by vertue of his Merit and efficacious Spirit Rom. 8. 11. and also by vertue of their myâ—tical Joh. 6. 39. 40 54. 1 Cor. 15. 45. Union with him as their Head whereas the reprobates shall be raised only by the power of the Trinity 3. The instrumental Cause of it shall be the sound of a Trumpet For the Trumpet shall blow and the dead shall be raised 1 Cor. 15. 52. The Lord himself shall descend from Heaven with a shout with the voyce of the Archangel and with the Trump of God and the dead in Christ shall rise first 1 Thes 4. 16. And though we cannot fully understand what kind of Trumpet this shall be yet we may well conceive that it shall be an extraordinary one such as hath not been nor shall be heard of any until then when the voyce thereof shall awaken all the dead throughout the world from their late and long sleep 4. The final Cause of it shall be principally the Glory of God that he may glorifie his Mercy upon some and his Justice upon others after their Resurrection And secondarily that all the raised may receive according to the things done in their bodies whether they shall be good or evil 2 Cor. 5. 10. Seventhly It informeth us That the last Resurrection 7 Informat shall be upon one and
the same day with the second Coming of Christ as appears 1 Thes 4. 16. and for this cause it is said That the dead shall rise and be raised at the last day Joh. 6. 39 40 54. and 11. 24. where the day of Christs second Coming is called the last day not absolutely but respectively as I conceive because it shall be the first and last day of that nature and kind And though Zach. 14. we know not this day as we know other days by way of computation from the beginning yet we must know it to be the last day in the former sence Eighthly It informeth us That the last Resurrection 8 Informat shall produce a great change in or upon the bodies of men women and children For though in this Resurrection of which I speak our bodies shall be the same with these 1. For Essence because whatsoever is essential to these shall be essential to them as head and ears eyes hands and feet c. 2. For Propriety because every one shall receive his own body again 1 Cor. 15. as God shall give unto every dead seed it s own body and so we shall see Christ not with other but with these same eyes Job 19. 27. Yet in the last Resurrection our bodies shall not be the same with these either 1. For Substance because the substance of these shall perish and be brought to dust Gen. 3. and the substance of those shall be formed and raised as is probable out of the dust of these not out of the substance of them Indeed those bodies of men which have been translated without death and those bodies of men which shall be changed without death probably shall have the same substance in the World to come which now they have But I speak here of the dead bodies of men and do not think that they shall be the same for substance with these which now we have for the Reason before alledged 2. Neither shall our bodies in the last Resurrection be the same with these for Qualities because they shall be changed in this respect For whereas 1. These bodies are corruptible those shall be incorruptible 2. These bodies are mortal those shall be imâ—ortal 1 Cor. 15. 42 43 44. Phil. 3. 21. 3. These bodies are weak and frail those shall â—e strong and able 4. These bodies are deformed and vile those â—hall be well formed 5. These bodies are natural those shall be spiâ—itual 6. These are it may be imperfect for stature or â—imbs those shall be perfect in both respects And thus the last Resurrection shall produce a great change in or upon the bodies of dead men and women Being thus informed touching the last Resurrection we should be admonished from hence to beware of all erroneous opinions in reference to this Subject As 1. If any think there shall be no such Resurrection Vse as the Sadduces thought Mat. 22. 23. as some Philosophers Epicureans and Stoicks thought Acts 17. 18. and as some amongst the Corinthians thought 1 Cor. 15. 12. This is an erroneous opinion contrary to the Informations before given and we should beware of it because they who thus think are not much better then Atheists but are much worse then some Pagans in former times who acknowledged the Resurrection of the dead and an everlasting life after death 2. If any think this Resurrection is past already with Hyminetus and Philetus 2 Tim. 2. 18. This is an erroneous opinion too and we should beware of it because they who thus think conceive that either the Scripture speaks of no other Resurrection but a spiritual Resurrection or of no other Resurrection but such corporal resurrections as haâ—â— been heretofore whereas it hath been shewed bâ—fore That the Scripture doth plainly distinguish thâ— last Resurrection from both these 3. If any think that the reasonable soul of maâ— is mortal and shall dye with the body it is an erroâ—â— not only against those plain places of Scriptuâ—â— Psal 16. Luke 23. Luke 16. which teaches That the Souls of Christ of the penitent Thief of Dives and Lazarus were living while their bodies were dead but also against thâ— doctrine of the last Resurrection For if these soulâ— of men should dye with their bodies what betteâ— reason can there be given for the resurrection oâ— dead men then may be given for the resurrection oâ— dead beasts birds and fishes wherefore beware oâ— this opinion 4. If any think that dead beasts as well as dead men shall rise again at the last day they are much deceived also as may appear by what hath been said before in this Section and this brutish conceit is a plain denyal of that difference which Solomon puts betwixt a man and a beast in their death Eccl. 3. 21. and shews themselves to be ignorant of it therefore beware of it 5. If any think that the dead in Christ shall rise a thousand years before those men which are dead out of Christ we must take this for an error too though it hath many friends because the Word of God teacheth us to allow but one day for the last Resurrection called the last day Joh. 6. 39 40 54. and 11. 24. in which this great Work shall be finished How then can the dead in Christ rise a thousand years before the rest of the dead unless this one last day shall contain a thousand years from the morning to the evening of it which I suppose none of them will acknowledg for a truth Wherefore when it is said The dead in Christ shall rise first 1 Thess 4. 16. we must understand that they shall rise first in â—rder of dignity if not first in time as we said before And suppose they shall rise some moment of time â—efore the rest of the dead yet we have no reason â—o think that they shall rise a thousand years before â—hem And whereas it is said The rest of the dead â—ived not again until the thousand years were exâ—ired Revel 20. we are to understand that Saint â—ohn in this place and in the Context doth acquaint â—s with two sorts of dead men viz. some are dead â—n Christ and these are yet alive in him and shall â—ive with him in Heaven by virtue of their spiritual Resurrection until the thousand years there spoken â—f shall be expired And others are dead out of Christ and these shall never live by virtue of a spiâ—itual Resurrection neither shall they live again by â—irtue of a corporal Resurrection until the thouâ—and years before mentioned shall be expired And â—f this be the true meaning of the place as I conceive â—â— is it makes nothing at all for this last Opinion â—ut proves it rather to be erroneous and therefore we should take heed of it Again This Doctrine touching the last Resurâ—ection should exhort and stir us up to divers duâ—ies As 1. To beleeve the last Resurrection seeing we have so many Scriptures to confirm it for when our Saviour had
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
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
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