out of the Book of the living as Psal 69. 27 28. whence that Eccles 9. 4. with 2 Cor. 5. 15. Even for all those sins and offences found in and upon men or done by them before the day of Gods grace and patience be quite out with them or their sin be so finished as to have brought forth death in an utter separation from God sin when so finished is not to be prayed for because he is not the propitiation for it as appeares by comparing 1 Tim. 21 1-6 1 Joh. 2. 1 2. with ch 5. 16. But to him that is joyned to all the living there is hope and help in Christ there is yet pardon for all his sins and healing for all his diseases For he was delivered for our offences and raised again for our justification Now our sins and offences even the sins and trespasses of the World which the Lamb of God was sent to take away for which he was delivered and gave himselfe they are of two sorts and so distinctly spoken off in the Scripture And accordingly the termes on which he was delivered for them are distinct and different 1 The sins are of two sorts 1. That offence of one man called Adams transgression in which all have sinned and by which sin and so death by sin entred into the World and overspread the whole nature And so all that sin and sinfullnesse that is the naturall and necessary fruit thereof 2 Sins that are now committed by men after the similitude of Adam's transgression such as in which men sin voluntarily by a willfull complyance with Satan against light and power to withstand for though men since the fall of the whole nature in the first man Adam have not that light knowledge and power by which they may withstand Satan in them as a naturall habbit or as Adam in his first constitution yet God by Jesus Christ giveth more grace more abundant light or discoveries of more abundant grace and glory with supernaturall power answerably in and with those discoveries of his goodnesse leading to repentance and teaching and strengthening to resist sin and Satan And thus Christ is a testimony to men and the grace of God in and through him bringing salvation to them all in due time So that if when light thus comes to them they then love and choose darknesse wickedly resisting and departing from him that calleth them into the grace of Christ hardening their hearts against his melting and softening opperations refusing to be healed and so as children of disobedience to the grace of God walking after the course of this World after the Prince of the power of the ayre They then and therein sin of themselves after the similitude of Adam's transgression like men or like Adam Hose 6. 5 6 7. yea their sins being against more grace even against the light and power of the grace in Christ faithfully and seasonably given are greater and of a higher nature though resembled by his See both these sorts of sins distinctly mentioned Rom. 5. 14. Neverthelesse death raigned from Adam to Moses as well as since even over those that had not sinned after the similitude of Adam's transgression where he clearly implyes that some there were before as well as since that sinned after the similitude of Adam's transgression And also that there were some that had not so sinned and yet that death reigned over them also which shewes that they had sinned and were uncleane and polluted by sin though they had not so sinned For death came in by sin as vers 12. By one man sin entred into the World and death by sin for as much as all have sinned so that sin was in the World before the Law given by Moses and was upon them as an overspreading Leprosie even upon them that had not sinned after the similitude of Adam's transgression which also shewes that there was a Law and a Law broken and man fallen under the penalty of it before that more full and declarative giving of it by Moses for where there is no Law there is no transgression And after this distinct mention of sins he shewes in the next verses how the gift and grace in and through it by that one man Jesus Christ goes beyond the offence in that it is of many offences There is in it provision of pardon and healing for many other offences besides the first and the necessary branches of that even for such sins as are after the similitude of Adams transgression All sins of the first sort are mentioned as already entred into and overspreading the whole nature even from the first receite and consenting to the temptation of Satan by Adam And so found in the World before Christs undertaking to dye for them And alwayes considered as having being in men in order of nature before that gift and grace in and by it as Rom. 3. 23. All have sinned namely in that offence of one as Rom. 5. 12. And are come short of the glory of God deprived and bereft of that Image and glory of God in which they were created in the first man so that they come forth naturally unclean and altogether filthy the Imaginations of his heart evill from his youth and that enmity of the mind leading to all evill works Gen. 8. 21. Psal 14. 3. with Rom. 3. 9-19 Coll. 1. 21. All sins of the second sort that is hateing when they see rejecting when they hear sinning wilfully against the light and power of the grace of God in Christ bringing salvation are expresly mentioned as sins that could have had no being in the World nor had the World known them or been capable of committing them If there had not been such a gift at least vertually for so it was from the first of our need prepared and accepted and the grace of God through it bringing salvation If he had not made peace for them by his bloud and also preached peace to them even to their spirits by his spirit They had not known or been capable of committing sin as it is now charged upon them that is of seeing and hateing willfull sinning against light Joh. 15. 22-24 with ch 3. 19. 12. 46-48 2. The termes on which he was delivered for them are different The sins of the World of the first sort which are all that had or have beeing in the World in order of nature before the gift and the grace that is in and through it bringing salvation even that offence of one and the naturall uncleannesse from thence entring into and overspreading the whole nature and so remaining in us as a naturall heritage while we are in this body as a Law of sin in the members even in those in whom the spirit is made alive for righteousnesse sake yea in such as walk not after the flesh but after the spirit All these were imputed to Him He was so made under the Law that concluded us guilty And for us that they were legally charged on him
our selves or others at any of those great and deep things of God contained in the testimony of Christ according to that Pro. 26. 4 5. Answer not a Fool according to his folly least thou also become like unto him Answer a Fool according to his folly least he be wise in his own conceite 1 Not to seek to answer them in their own way or so as we become like unto them in the use of such carnall weapons for confirming the truth as they use against it for that grants the way good that indeed is evill of measuring the truth of God by mans Imagination or endeavouring to bring it down to the comprehension of his blind and corrupted reason nor hath that any promise of Gods presence with it for reproving and convincing yea whatever faith is that way produced rests but in the wisdome and strength of man therefore the Apostles avoyded it 1 Cor. 1. 17 18 c. 2. tot 2 Cor. 10. 3 4. But 2. So to answer them with his words and in his way as the folly and vanity of their way of reasoning in which they desire by their carnall wisdome to finde out comprehend and be satisfied about the things of God in Christ may appear by opposing to them the greatnesse of God and the unsearchablenesse of his works and ways past finding out as well in that which he hath already done in the person of Christ as also in that which he doth in his dayly dispensations and providences And in that which he will doe and bring forth by him of which he hath given assurance in what he hath already done in all which his judgments are unsearchable He raiseth the dead why then should it be thought incredible that he should doe whatever he saith he doth or promiseth he will do though we cannot comprehend how such a thing should be If when God saith that he so teacheth man knowledge that that which may be known of God is manifest in them even in them that had not the records of the Scriptures among them yea in their hearts that liked not to retain it there And that his goodnesse doth lead those men to repentance that yet harden their hearts and are not led by it If then any reply against God and say how can this thing be this seemes absurd or will not stand with such traditions or apprehensions of God which we have taken up from our Fathers or with our reason seek not then to satisfie his reason in that way it desires satisfaction or to bring the great things of God down to it but to the Law to the Testimony what is written how readest thou and if God say it its meet for us to believe it for with him no word or work is unpossible no not to raise the dead and let that stop the mouth of further inquiry how such a thing can be as the Apostle when he would demonstrate that that which may be known of God is manifest in them he useth this onely as a sufficient demonstration that God hath showed it unto them Rom. 1. 19 20. For who teacheth like him or who hath enjoyned him his way c. Job 36. 22. 23-26 who then art thou oh vain man that replyest against God that raiseth the Dead We come now to the Doctrine mainly contained and spoken too in the text to wit the Doctrine of the Resurrection of the Dead and of eternall judgment by Christ In this Declaration of it by our Saviour we have set before us 1 What the Resurrection and Judgment spoken of is As to the subject of it that is to be raised and judged 2 The time of it 3 Some intimation of the order of it 4 The meanes or power by which it shall be effected 5 The different state of Persons in the Resurrection or ends to which they shall be raised 1 What the Resurrection and Judgment spoken of is As to the subject of it This is clearly intimated and fully expressed to be the quickening or raising up of the dead Bodies of men after death hath fully ceized on them a raising them up in a sensible being and capable of partaking off and possessing everlasting glory or everlasting shame and horror And so the making alive the dead Bodies of men by Christ in an answerable sence to that dying or death that passeth on them all by the one man Adam as 1 Cor. 15. 21 22. A totall redeeming them from the first death and the grave And bringing them forth in soul and body reunited to their eternall judgment 1 This is clearly intimated in his saying marvell not at this namely at his former declaration of the present power and efficacy of his voyce or word on the spirits of men while in this body making those dead in sins and trespasses to hear and spiritually quickening and making alive such as in hearing hear and then adding as a reason why they should not marvell at that this further Declaration of the mighty power of his voyce as it shall be after manifested in raising and bringing forth all that are in the Graves which being added as a farther declaration of the mighty power of and in it to take them off from their sinfull marvelling at the former signifies that the Resurrection and bringing forth of the Graves here spoken of as the efficacy of his voyce is not the same efficacy of it with that forementioned But another thing distinct from it yea a greater and more wonderfull efficacy of the same voyce of the son of man And is as much as to say Marvell not that I said unto you that those dead in sins and trespasses shall hear the voyce of the Son of God And they that hear in that hearing given them shall have their spirits quickened and made alive for righteousnesse sake while yet the body is dead because of sin for loe a greater and more marveilous work then this shall be effected by it even all that are in the Graves shall hear it and shall come forth some to the resurrection of life and some to the resurrection of damnation so that in this our Saviour signifies the resurrection of the dead or bringing them forth of their Graves to Judgment to be another work and distinct from the work of spirituall vivification yea a greater and more wonderfull work then any work that is now working or wrought by his voyce on the spirits of men while yet the body is dead in the first death or that reignes on it as the fruit of sin which distinct and greater work can be no other but the quickening or raising up of the mortall body yea the totall redemption from the first death for those spirituall quickening efficacies of his word on mens spirits now are expresly mentioned in the foregoing verses as greater works then those of healing any bodily Infirmities verses 20 21 25. yea those are the greater works that our Saviour promises they that believe on him should do
is in this World so are they but when Christ who is their life shall appear then shall they also appear with him in glory Yea at the time of the naturall and bodily death The difference between them is wider and so fixed or firmely made that it can never more be altered The righteous hath hope in his death yea from thenceforth more then ever blessed for they rest from their labours their spirits with the Lord which is far better then to be in the flesh or body as in this its corruptible state yea their dead body sleepes in union with Jesus by reason of which it shall arise and come with him they are now wholly out of the reach of the enimies they have no more that they can doe and their works follow them But on the other hand the wicked is driven away in his wickednesse the hope of the hipocrite shall then perish Then and from thence they are shut up in prison to the judgement of the great day Yea from thence forth for ever shut out driven forth into outer darknesse where shall be weeping wailing and gnashing of teeth Pro. 14 32. Job 8. 13. 27. 8 1 Pet. 3. 19. 20. 2 Pet. 2. 9. Math. 22. 13. Yea from that time between these two there is a great gulfe fixed that he that would passe from the one to the other cannot Luk. 16. 26. But yet this difference is not visible nor otherwise to be seene but by faith Therefore here we walke by faith and not by sight But there shall be a visible and manâ—fest difference made and infinitly great between him that feareth God and him that feareth him not between the sheep and the Goats in that day Mall 3 16. 17. 18. Mat. 25. 31. c. The one shall come forth to the resurrection of life the other to the resuâ—rection of damnation First they that have done good to the resurrection of life 1. In the resurrection they shall come forth in a glorious state of life capable of enjoying and possessing in soule and body reunited that eternall life that is now in Christ with God These bodies that are now vile and mortall shall then put on immortality and be fashioned into the likenesse of his glorious body we waite for the adoption that is the redemption of the the body Phil. 3. 21. Rom. 8. 23. 2. They shall then come forth unto the full enjoyment and possession of that eternall life that is in the face and presence of God in the light of his countenance and glorious fellowship with him for they shall see him as he is and be glorified together with him and so be ever with the Lord in the glorious enjoyment of his joy and glory which eye hath no seen besides thee oh God nor hath it entred into the heart of man to perceive or comprehend how great and glorious things are contained in that hope and promise of eternall life which God hath laid up and reserved in heaven for them They shall then and from thence for ever fully and gloriously possesse all the glorious reward end and fruit of his sufferings and sacrifice for them yea as the fruit of that there shall then be a particular and everlasting remembrance of all their service of him and suffering for his name in their generation yea all the fruits of faith and love that have been brought forth by them shall then be remembred and recompensed at the resurrection of the just Isa 61. 3-6 7. 1 Cor. 15. 58. 2 Cor. 4. 10-17 Luk. 14. 14. Math. 25. 33-40 And none of their former iniquities transgressions or sins shall be retained or remembred against them for ever nor any of the fruit of them any more sustained or tasted by them Psal 130. 8. Isa 25. 8. Revel 7. 14-17 21. 4. 5. Then they shall be compleatly enriched and beautified with the perfection of that knowledge of him Peace and joy in him conformity to him and fellowship with him which now they enjoy through faith but in some first fruits or earnest of the spirit Blessed and holy is he that hath part in the first resurrection on such the second death hath no power but they shall be Priests and Kings unto God and shall raigne with Christ on the earth 1000 yeares yea they shall be ever with the Lord partakeing off and possessing his glory Revel 20. 6. and 5. 10. 1 Joh. 3. 1 2. 1 Thess 4. 14-17 Secondly after that first resurrection and yet in that great day of the Lord in the time of that administration of his kingdome on the earth as is shewed before They that have done evil shall come forth to the resurrection of damnation Even of eternall damnation 1. In their resurrection they shall come forth not in such a quallity or state of mortalliy as they were now in from Adam But made alive from that death And so from the power of it and of the grave in such a state or quallity as they can never more cease to be and to retaine a sencible being from that time and for ever in the lake of fire where their worme dyeth not and their fire is not quenched Their raised bodies yea the being of soule and body in that state of the resurrection shall be such as no torments whatsoever no not the everlasting burnings that shall be kindled by the breath of the Lord shall ever put an end to the being of either or cause a separation between them as the first death did though far lesse terrible and grievous then this they being then in that weake and mortall state as from Adam And under the ordinance of that death But now in this state in which they shall come forth in the resurrection there shal be no darkness nor shadow of death in which the workers of iniquiry may hide themselves death and hell or the grave when they are raised out of it shall be cast into the lake of fire with them this is the second death Job 34. 22. Hose 13. 14. 1 Cor. 15. 22. 26. Revel 20. 14. 2. And so they shall come forth to the resurrection of Damnation even to receive by the righteous judgement of him that dyed for them as it shall be fully evidenced according to the Gospell to his glory in their condemnation that dreadfull sentence in the full and eternall execution of it depart from me yee workers of iniquity goe yee cursed into everlasting punishment even into everlasting fire prepared for the devill and his Angells Math. 25. 31. 32 41 46. Mark 3. 29. 9. 43 46. They shall be for ever utterly separated from his face and presence and without any mixture of mercy suffer in soule and body for ever the utmost vengeance and torment that is the proper wages of and belongs to him to repay for their treading under foote the son of God counting an unholy thing the bloud of the covenant wherewith they were sanctified and offering despite unto the spirit of grace
wholly destroyed so that there shall be no more darknesse or shadow of death in which the workers of iniquity may hide themselves Hose 13. 14. Revel 20. 13 14. Job 34. 22. All that are in the Graves shall hear his voyce and shall come forth now how or in what consideration of them they are in the Grave or dust of the Earth is evident that it is in the flesh or body as distinct from the spirit or soul which departs out of the body at death and returnes to God that gave it to be appointed to its proper place either of prison or liberty till the resurrection of the body At death the dust returnes to the Earth as it was and the spirit returnes to God that gave it Eccles 12. 7. In death there is no difference between a man and a Beast as to outward appearance But there is this great difference to be believed though no man can by sence perceive it or by Philosophy comprehend it That the spirit of a Man goeth upward whereas the spirit of a Beast goeth downward to the Earth Eccles 3. 20 21. Hence 't is said of Rachel that her soul departed when she dyed Gen. 35. 18. So David saw corruption his flesh or body did turn to dust when as notwithstanding his spirit was with other spirits of just men made perfect as far as the spirit without the body is capable Now then the resurrection of the dead is such as in which the flesh or body that sleepes in the dust of the Earth shall be wholly redeemed from death and the Grave from that death to which the Grave is annexed even that death which presently turns them to corruption and dust if they rest in it All that are in the Graves shall come forth even all the dead Bodies of men that sleep in the dust of the Earth And shall never more return to dust again or be hidden in the Grave or any such disappearing state of death which unspeakably addes to the happinesse of those that have done well And to the misery and terror of the other Furthermore That the resurrection shall be of the same bodyes of men that dye in and from Adam even of the same that returnes to dust and corruption in those that sleep or rest in death That the selfe same shall be raised by Christ and made alive from that death though it shall not be raised the same or in the same quality yet that it even the dead the same body that dyes and is dead shall be raised and not another thing or body in the stead of it is evident from the resurrection of Christ which is both as hath been hinted already The foundation of the resurrection of the dead and also the first fruites of the same As saith the Apostle 1 Cor. 15 20. But now is Christ risen from the dead and become the first fruites of them that slept whence also he calls him the first born from the dead Coll. 1. 18. Now as the Apostle in another case argues the lump or harvest must needs be such as is the first fruites of the like nature or kind as Rom. 11. 16. If therefore the resurrection of Christ was the raising up from the dead of the same body that dyed in which he bore our sins to the Tree even Jesus of the seed of David after the flesh Then it follows necessarily that the resurrection of the dead by him is the raising up and making alive from that death the same bodies that dye in Adam else his resurrection in the same body in which he dyed could not be the first fruites of theirs But that the resurrection of Christ was of the same body that was hung upon the Tree and dyed is most clear First from his own demonstration of it after his resurrection and before his being taken up In all which he shewed saith the text Act. 1. 3. himselfe to them alive after his passion or suffering by many infallible proofes himselfe alive after his passion himselfe that suffered and dyed the same himselfe alive again after that his passion himselfe the same man the same person the same Jesus of Nazareth And in the same body in which he suffered and dyed and that was laid in the Sepulchre as we may see more fully and particularly in the narrations as Luk. 24. 39 40. Behold my hands and my feet that it is I my selfe handle me and see for a spirit hath not flesh and bones as yee see me have And when he had thus spoken he shewed them his hands and his feet Again vers 46 47. It was necessary that the same Christ that suffered and dyed should rise again the third day And that repentance and remission of sins should be preached in his name Likewise Joh. 20. After they had been at the Sepulchre and found not the body of Jesus there Jesus himselfe appeared to them and after some reasoning with them he shewed them his hands and his feet Then saith the Text were the Disciples glad when they saw the Lord vers 20. Again vers 27 Then saith he to Thomas reach hither thy finger and behold my hands and reach hither thy hand and thrust it into my side and be not faithlesse but believing Thomas having said before vers 25. That unlesse he should see in his hands the print of the nayles and put his finger into the print of the nayles namely by which he was nayled to the Cross And thrust his hand into his side namely that was pierced with a Spear Joh. 19. 34. he would not believe For which though he deserved reproofe and went not without it yet our Saviour graciously condiscended to his weaknesse for our further confirmation Secondly this is also most clear from the holy Ghosts Testimony of him after his ascension and being received up into Heaven That it was the same that the Jewes slew and hung on a Tree whom God had raised and exalted with his right hand a Prince and a Saviour And whom the Heaven must receive till the restitution of all things Act. 5. 30 31. 3. 13 21. He even the same that was dead is alive for evermore and hath the keyes of Hell and death Rev. 1. 18. This man continues for ever even the man Christ Jesus And therefore is a powerfull Mediator and high Priest Hebr. 7. 23 24 26. 1 Tim. 2. 5 6 See it very largely and expresly demonstrated Act. 2. 22-36 13. 23 38. That that man Jesus of Nazareth of the seed of David after the flesh who had been approved by God amongst his enemies by miracles and signes as they also knew Him whom they by wicked hands had crucified and slain Him God had raised up having loosed the paines of death because it was not possible that he should be holden of it That David being a Prophet and knowing that God had sworne with an oath to him That of the fruit of his loynes according to the flesh he would raise
up Christ to sit on his Throne He seeing this before spake of the Resurrection of Christ that his soul was not left in Hell neither did his flesh see corruption as Davids did David is not yet ascended or raised But Jesus that was made of the seed of David after the flesh in that one body so prepared for him in the womb of the Virgin in which he bore our sins to the Tree He is mightily declared to be the Son of God by the resurrection of him from the dead in that same body according to the Scriptures Rom. 1. 3 4. 2 Tim. 2. 8. 1 Cor. 15. And he being risen from the dead in that body in mans nature is become the first fruites of them that slept or that yet dye in Adam Therefore we conclude that the resurrection in the lump or harvest of it even of the just and unjust shall be so far of the same nature or kind that it shall be of the same bodies that dye in Adam and from him even that which is dead and sleepes in the dust of the earth of them that rest in death yea the same bodies of all the rest not another shall come up in the room but it shall be changed into another quality yea this our conclusion is likewise plainly and abundantly asserted by the Apostle in that 1 Cor. 15. in answer to that question which the Apostle supposes some ignorant and carnall minds would move viz. How are the dead raised up and with what body do they come In answer to that Question he all along abundantly asserts that even the same it the same body that is sown a naturall body and in corruption shall be raised again though in another quality And first in his similitude or comparison of the seed or grain sown in the Earth being quickened after it dyes in the Earth Though the comparison between that and the resurrection will not hold in every thing yet so far as the Apostle uses and applyes it it s of good use for illustration There he tells us that which thou sowest is not quickened except it dye he saith not that the same it he same seed or grain is not quickened but that it is not quickened except it dye so then it is the same seed or grain which is quickened after it dyes Then further he addes that which thou sowest thou sowest not that Body which shall be But God giveth it a body as it hath pleased him and to every seed his own body He saith not that which thou sowest shall be no more or that there riseth or cometh forth some other thing or body in the stead of it But that which thou sowest thou sowest it not that which it shall be still it s the same it that shall be in the quickening of it Another body as to the quallity of it It s the same changed he gives to every seed it s own body So likewise he abundantly asserts in the following application of the comparison speaking therein chiefly or more directly of the Resurrection of the just So also is the resurrection of the dead It is sowne in corruption it is raised in incorruption It is sowne in dishonour it is raised in glory It is sowne in weaknesse it is raised in power It is sowne a naturall body it is raised a spirituall body Observe all along its the same it the same body that now is vile and dead and turnes to dust that is raised another body as to quality or in another quallity The same body that is now in its present state of flesh and bloud as corruptible uncapable of inheriting the kingdom even the same shall be changed and fashioned into the likenesse of his glorious body and then inherit with him Whence the resurrection is called the Redemption of the body and not the quickening or raising up some other thing Phill. 3. 21. Rom. 8. 17-23 2 The next thing we propounded as having occasion given us by the text to consider in this Doctrine of the resurrection of the Dead and eternall Judgment is The time of it Some discovery of which is hinted in the former consideration yet here we shall perticularly shew what is expressed and signified in the text concerning it And how that is confirmed in other Scriptures 1 It is expressed to be in an hour or time that is coming yea that so much is to be understood in the expression that it is not now not made or accomplished in or upon any in this present time that is already come appeares by compareing this with vers 25. To which that this relates we have already shewed In that with reference to it this declares a greater and more wonderfull manifestation of the excellency of the son of man and of the mighty power of his voyce then that there spoken off And here its relating to that further appeares in the expression of the time of the coming forth of this as compared with the time of the coming forth of that Consider and compare the severall expressions of the time of the coming forth of the distinct and severall workes There he saith the hour is coming and now is in which the dead shall hear his voyce and they that hear shall live Here he saith Marvell not at this For the hour is coming in the which all that are in the Graves shall hear his voyce and shall come forth c. Now in that he there saith the hour is coming and now is and here saith the hour is coming But leaves out that clause and now is which is there added I say in that he addes it there and leaves it out here he fully signifies so much to be understood that the hour or time for this here spoken of is not now and so his saying here that the hour is coming without the addition of that clause considering what relation it hath to that verse where it is added is as much as if he had said the hour is coming but is not now as the forementioned efficacy of his voyce is but in the time yet wholly to come they erred concerned the truth that said that the resurrection was past already or past to some and so already come or made and accomplished upon any in the time of this life For as it is appointed to men the whole kind once to dye so also after death to come forth to the Judgement 2 Tim. 2. 18. Hebr. 9. 27. 2 It is fully signified in the text still comparing it as before with that 25 verse that the hour or time of the resurrection and eternall Judgment is an hour or time by it selfe distinct from that hour or time spoken of in the 25 verse which was both coming and already begun And therefore no part of that nor can it be till that be finished for he saith not that in this hour or time coming which now was already begun or in any following part of that all that are in the Graves shall
the water and the spirit In the same chapter Joh. 3. 14 15 16. which verses are evidently a further demonstration and explication of that Doctrine vers 3 5. shewing in that whole explication what that water and that spirit is of which a man may be born again And there I say he changes the order used in vers 5 speaking to that first in his explication which was last in his first declaration of them Namely the spirit of which a man may be born again which he interprets to be in that office or work of the spirit The lifting up of the Son of man according to that Joh. 16. 14. And then explicates the water after to be that love of God to man-ward that is manifested in and through the gift of his Son which is both the ground of the spirits being sent to lift him up and also is it selfe commended displayed and shed abroad in such lifting him up as verse 17. with Rom 5. 5 6 7 8 c. And so the water and the spirit goe together and are one in and with the other poured forth abundantly by Jesus Christ for regenerateing men as Tit. 3. 3 4 5 6. which that we may understand our Saviour observes not the same order of expressions in the first declaration and following explication and after by his Apostles mentions them as joyntly coming forth together yea in the 1 Joh. 5. 8. expresly mentions the spirit first And then the water and the bloud of Christ through which the water is shed abroad by the spirit opening and sprinckling it and so mentions them as all agreeing in one and coming forth joyntly and together Other instances of like nature might be given But as we have said when the same order is alwayes observed in mentioning the same things as it is wherever the resurrection of the just and unjust is spoken off It 's more significant as to order of time to be observed by us in the coming forth of those things And at least it gives us occasion to observe what other Scriptures speak more fully to that point Now then That there shall be such an order in the Resurrection of the dead and eternall judgment by Christ That Christ the first fruites being already raised from the dead shall afterwards even at his coming raise up them that are his and bring them with him and then after that the end All that dye in Adam shall be made alive by him but every man in his owne order yea that the dead in Christ shall rise first not before the Survivers of that body then shall be changed for that shall be at the same time they shall not one prevent another But Before the rest of the dead as Revel 20. 5. even immediately at his descending and coming downe from Heaven And then at the same moment the Survivers of them being changed they shall be taken up together to meet the Lord in the Ayre And so he shall bring them with him and they shall be from thence forth ever with the Lord in their soules and bodies reunited All this is full and expresse in 1 Thess 4. 14-16 1 Cor. 15. 22 23. with Rev. 20. As likewise that though all that sleep in Jesus God shall bring with him they shall meet him in the Ayre and so come with him at his coming yet death shall not then immediately at his coming be wholly destroyed but remaine in Beeing and in being as an enemy after his appearing and in the time of his reigne yea it s the last enemy that shall be destroyed by him in that day of his reigne is also clearly expressed in that 1 Cor. 15. 23 25 26. After he hath said those that are Christs shall be made alive at his delivering up the Kingdome That he must reigne till he have put all his enemies under his feet The last enemy that shall be destroyed is Death Though death shall be perfectly destroyed in the children of the first resurrection Immediately on his coming to destroy his enemies and take his great power and reigne And they shall be Princes and Reigners with him yet death is not presently perfectly destroyed but remaines in being as an enemy and is the last that shall be destroyed As to say 1 It must needes still remaine in Beeing and in some sence reigning on the Bodies of those that shall be the subjects of that Kingdome that shall be possessed and administred by the son of man and the children of the first resurrection A thousand yeares on Earth even upon those that are saved left or reserved from being cut of in those sweeping and dissolateing judgments that shall be immediately executed on the Earth at his personall coming to take the Kingdome And so upon the people that shall then be born The Nations that shall presently and abundantly multiply and increase of those few who shall all be the subjects and admitted to walk in the light of that glorious Kingdome Isa 24. 6. 13 14. 66. 19. 60. 21 22. Psal 102. 18 22. Revel 21. 24. I say death or mortallity must needs still remaine in being on them though not so imbittered with violent diseases paines and miseries as now The creature being restored and all other enemies subdued so that men may generally live and live happily in submission to that glorious Government much or all the time of it Yet in a state of mortallity till they have passed through it For it s appointed to all the whole kind of man once to dye yea they must all first bear the Image of the earthy So that mortallity must needes continue in being as long as there is any off-spring or generation of mankind coming forth which that there shall be in the time of the administration of that Kingdome on earth the forecited Scriptures shew yea the Psalmist prophecying of that Kingdome declares this to be the blessednesse of all those subjects of it that fear the Lord and so volluntarily submit to and rejoyce in that Government They shall see their childrens children and peace upon Israel Psal 127. Though they that shall be counted worthy to obtaine that World and the Resurrection from the dead they neither marry nor are given in marriage nor can they dye any more for they are equall unto the Angels and are the children of God being the children of the Resurrection Luk. 20. 35 36. They shall possesse glory of a far higher nature not as subjects but as Reigners with Christ yet among the subjects of that Kingdome and World to come that are not the children of the Resurrection but under their Government there will be marrying and wonderfull increase and multiplication such as in no time before compare with that Psal 127. Isa 60. 21 22. And while so and that they are not yet the children of the Resurrection That mortallity remaines on them is clearly imported in that of our Saviour last mentioned as also in what hath been already said it must remaine
1. 15. 2 Cor. 4. 14. with ch 5. 1-10 2 Tim. 2 8-19 Hebr. 1. 3. 4. 14. 7. 23 c. 8. 1 6. 9. 11 14. 13 28. 10. 1 12. 13. 20. 1 Pet. 1. 21. 2 The persons for whom or in whose stead and for whose offences he was delivered to death are every of them whose nature he took even every man Adam and all his naturall posterity for therefore he was made a little lower then the Angels even in the nature of fallen man-kind in a Body prepared for him of the seed of Abraham and David after the flesh that by the grace of God he might tast death for every man He was made of a Woman made under the Law to redeem them that were under the Law now we know that what ever things the Law saith it saith to them that are under the Law that every mouth may be stopt and all the World may appear guilty before God who hath therefore concluded all under sin that he may have mercy upon all Hebr. 2. 9 14 15 16. Gall. 4. 4. with Rom. 3. 19 22. ch 5. 20 21. 11. 32. This was the Apostles judgment and so the mind of the spirit of Christ that One dyed for all in their room or stead their death and for their good and commodity that through Him they might be saved and that then God was in Christ reconcileing the World unto Himself not imputing their trespasses to them For he laid or caused to meete on him the Iniquities of us all 2 Cor. 5. 14 15 19. Isa 53. 6. with Joh. 3. 17. The resurrection then of that Body from the dead that was so delivered up for us all must needes be for the justification of us all even of all man-kind for therefore was he made sin for us that we might be made the righteousnesse of God in him And as the offence of one was upon or unto all to condemnation So in an answerable and more abundant sence the righteousnesse of one the one man Christ Jesus which was compleated in his Resurrection and offering up that Body aâ—spoâ—lesle Sacrifice a ransome or price of redemption for all was upon or unto all men unto justification of life Rom. 5. 18. And he even Jesus Christ the righteous being in his resurrection taken from the Prison and from the judgment acquit of all our sins imputed to him and accepted to all the ends of his laying down his life He is the propitiation not only for the sins of Believers that have him also as their advocate with the Father but also for the sins of the whole World The Mediator between God and men who gave himself a ransome for all a testimony in due time 1 Joh. 2. 1 2. with 1 Tim. 2. 5 6. yea he is Lord of all even a Prince and Saviour for to give repentance and remission of sins and that it should be preached in his name for therefore he both dyed rose and revived that he might be Lord of all Act. 10. 36. 39. 43. ch 2. 36. 5. 31. Rom. 14. 9. And that this is also contained in that Doctrine of the resurrection of Christ Jesus from the dead as one of the great and maine things in that word of faith is evident in the Scriptures already mentioned where this is expressed as the sum of their ministry or of the word or reconciliation committed to them to be ministred by them And so also as the ground of all their exhortations reproofes warnings and encouragements As also of their praying for all men in due time and exhorting others to it Namely that Jesus Christ by the grace of God dyed for all and that so effectually that it is accepted with the Father as if all had dyed so that he hath raised him from the dead for their justification and given him glory that they that live should not hence forth live to themselves but to him that dyed for them and rose again That then in that work God was in Christ reconcileing the World c. 2 Cor. 5. 14. 15. 19. That God will have all men to be saved and to come to the knowledge of the truth For one God or God is one and there is one Mediator between God and men the Man Christ Jesus who gave himselfe a ransome for all a testimony in due time Unto this saith the Apostle I am appointed a Preacher and an Apostle a Teacher of the Gentiles in faith and verity I will therefore that men pray c. See also 1 Joh. 4. 14. When after the Apostle hath admonished us not to believe every spirit but to try the spirits whether they be of God and given us this as the first part of his generall Rule for tryall Every spirit that confesseth that Jesus Christ is already come not coming in the flesh that so acknowledgeth and lifteth Him up as having already actually finished the works the Father gave Him to do on the Earth and so is risen from the dead and exalted in that body in Mans nature with the right hand of God is of God And then added this as a further part of that generall Rule for tryall of spirits vers 6. That they the Apostles in their Declaration of this word of life Christ raised from the dead were of God and therefore he that knoweth God heareth them assents and comes up to their words so acknowledgeth Christ come in the flesh and the extent ends and vertues of his Cross as they have seen and declared him And he that is not of God heareth them not In which addition of this further part of the Rule he signifies there may be some acknowledgment of Christ as come in the flesh which yet is not according to the Apostles word or Doctrine After this I say in the 14 verse he sums up their word or testimony concerning him which also they have left for the tryall of spirits We have seen and do testify that the Father sent the Son the Saviour of the World That spirit therefore that in his confession of Christ doth not hear assent to and acknowledge him according to this their testimony of him is so far forth not of God As also is signified in those Declarations of the testimony of the true spirit concerning Christ by which he may be known and distinguished from other spirits 1 Joh. 5. 6 9. 11. 12. with Joh. 3. 14 15 16 17 c. And likewise in that discovery of the office and work of the true spirit which he executeth with this testimony in the World Joh. 16. 8-14 The further consideration of which we shall here wave for brevity sake 3 The offences he was delivered for are our offences He gave Himselfe for our sins Gall. 1. 4. He dyed for our sins according to the Scriptures 1 Cor. 15. 3. Even for all the sins and offences that are ours any mans that is yet joyned to or of the number of the living or not yet blotted