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
excellency of his Person and works he makes 1 In shewing his one-nesse with the Father in all his Counsels and works vers 19 20 21. In all which its evident that he is one with the Father in mind and will and in glorious wisdome and power for doing whatever he will in Heaven and Earth and so equall with the Father in nature and glorious attributes and works he and the Father are one Ioh. 10. 30. And yet also clearly distinct in respect of the manner of their Beeing in the God-head and so in respect of the manner of their working in every work And as so considered in their distinct Relations the Father is greater then Hee Joh. 14. 28. For though the Son as the Eternall Son of God is of the same Essence or Beeing with the Father yet he is the Son of the Father yea though he hath life in himselfe as the Father hath life-in himselfe and that now in Mans nature for fallen men yet so as of the Father Joh. 5. 26. Though he doth whatsoever the Father doth yet so as by and in the Counsell Name and Authority of the Father who is the Father of our Lord Jesus Christ The Son saith he can do nothing of himselfe but what he seeth the Father doe yet he can doe what ever he will but he cannot will any thing that the Father willeth not he is of one mind with the Father and in his bosome Counsell and doth nothing but what he knowes and sees the Father wills and does And so he could not have healed that impotent man if he had not seen and known the Father willing and working in the same work And so if he had not received commandment from the Father As also he faith he laid down his life that he might take it again and did it of himselfe yet so as he received commandment of his Father Joh. 10. 17 18. And so he hath not otherwise spoken of himselfe but so as the Father that sent him gave him commandment Joh. 12. 49 50. He could not have tasted death for every man if it had not been in the mind will Counsell and grace of his Father whence 't is said to be by the grace of God nor could he give forth any discovery of his Fathers goodnesse or revelation of his name and therein tenders of his grace to sinners If being in the bofome of the Father he did not perfectly know it to be in his mind counsell purpose and grace And that he is working in the selfe same thing and to the same end And hath given him commandment so to speak and so to doe And this our Saviour gives as the reason why his word shall judge the rebellious Refusers in the last day because he hath not spoken of himselfe otherwise then as the Father gave him commandment Joh. 12. 48 49 50. Verily verily the Son can do nothing of himselfe but what he seeth the Father doe for what things soever he namely the Father doth these also doth the Son likewise they work together in every work and though distinctly in respect of the manner of working yet the same thing by the same his owne power and to the same end As he wrought with and in the name of the Father in all the works of Creation so now as the Son of man he worketh with and in the name of the Father in all his works of preservation and so by him all things consist and in all his providentiall Government and spirituall opperations For the Father loveth the Son namely with such manner of love and in such wise with that manner of love as he loves no other even now in mans nature he loveth him therefore because he laid down his life that he might take it again joh 10. 17 18. even as he received commandment of his Father The Father therefore hath taken up his whole delight and welpleasednesse in him as the son of man chosen him to be his fellow his equall the man of his right hand and in that love sheweth him all things that himselfe doth makes him of his counsell in every matter and in his own wisdome and name strengthens him to all that himselfe doth so that he even Christ crucified is wisdome and strength The wisdome of God and the power of God And he will shew him greater works then these namely of healing bodily Infirmities and diseases that yee may marvail That beholding the Father in him yee may admire and reverence him and fear before him that is the end of all that the Father hath given him commandment to do for and amongst men And as a discovery of those greater works then these which the Father to this end would shew him he tells them As the Father raiseth the dead and quickeneth them even so the Son quickens whom he will In such wise as the Father doth any work of that nature now in this day so doth the Son And so he did raise up some that were dead to life again in the days of his flesh and by his Apostles after as the Father also did the like works vertually through and by him before Hebr. 11. 35. even so he now did them in the name of his Father And those were greater works then the healing the bodily Infirmities of the Living Yea he quickens by his Word whom he will And that is all that receive it from their death in sins and trespasses spiritually now which also are greater works then those forementioned And so he promises that his servants should do those greater works then these they in his name and so he by them because he went to the Father 2 He farther makes discovery of the excellency of his Person and works in declaring himselfe to be the only mean and way by whom the Father judgeth and disposeth of men and doth whatsoever he doth in his Government of the World Giving this also as a farther Reason and Demonstration of his one-nesse with the Father in all his Counsels and works vers 22 27. For the Father judgeth no man that is immediately or otherwise then so as by the Son he doth not otherwise dispose of them or their wayes or order any thing to them or about them in his Government of them or passe sentence of Justification or Condemnation on them but hath committed all judgment to the Son because he was judged for them or had already undertaken to bear their judgment the curse of the Law as they fell under it through the first departure of the nature from God Joh. 12. 31 32. Because he humbled himselfe even to the death of the Cross in which he was made a curse for us And hath thereby redeemed us from the curse of the Law in which we must all have been for ever banished and separated from God Therefore all men are released to him and the whole judgment and dispose of them committed to him And in order thereto all power in Heaven and in Earth given
because he went to his Father Joh. 14. 12. with Act. 26. 18. Greater works then those visible and sencible demonstrations of his power which they saw made by him on mens bodies amongst which also was his raising Lâzarus though that more singular and as a discovery of his mighty power for raising the dead as it should be more gloriously manifested in due time yet that was not a totall Redemption from death and the power of the grave and therefore might be rockoned among those works that are inferiour to the making alive the spirit for righteousnesse sake while yet the body is dead because of sin if then the quickening and saving operations of his word on the spirits of men now be greater then any of these works forementioned and yet the efficacy of the same voyce spoken of in the text as to come be another and distinct work and greater then that as t is clearly signified to be It s evident from thence it can be no Iesse nor other then that resurrection of the dead bodies of men in which they shall be wholly redeemed from the first death and from the power of the Grave And so the Apostle Paul speaking of the first Resurrection which is more properly then the other called a quickening of the mortall body or raising it unto life mentions it as another distinct and following work And such only as is greater then the making the spirit alive now while yet the body is dead Rom. 8. 10 11. And if Christ be in you the body is dead that is it is yet so because of sin though Christ be in you but the spirit is made alive for righteousnesse sake But if the spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortall body or raise up that also in a state of life and unto life by the same spirit that now dwels in you quickening your spirit Yea our Saviour also otherwhere speakes of the generall resurrection at the last day as another distinct work and greater then any spirituall efficacy of his voyce or word now in drawing men or strengthening and quickening the commers which yet also are there signified to be so great and of such a nature that nothing short of that his raising them up at the last day is greater see Joh. 6. 40 44. The Father hath sent him now in the light and power of his word or doctrine to draw men to him that otherwise could not come And to give eternall life through his name to all comers even in the knowledge and faith of it in him and in some first fruits of spirituall enjoyment and in the hope of the harvest To each of these he addes and I will raise him up at the last day signifying nothing short of that is greater then these and clearly mentioning that as another work and greater then any of these which yet also he saith he will do both unto those that come in his drawings to see and believe on him and to those also that break his bands asunder and will not come to him for life And then shall be fulfilled that which is written all that the Father hath given him shall come to him even those that now will not come in his drawings see verse 37 39. with Isa 45. 23 24. Psal 2. 7 8 9. And so in this place The resurrection of the dead is distinguished from and mentioned as a far greater work then any spirituall efficacy of his word or voyce on Mens spirits now And therein signified to be a mighty and wonderfull efficacy of the same voyce on their dead bodies that sleep in the dust of the Earth even such as in which they shall be wholly redâ—emed from the first death and from the power of the Grave Yea 2 So much is plain and full in the expressions 1 In that it s called the resurrection of them 2 It s said to be such as in which all that are in the Graves shall come forth 1 In that it s called the resurrection of them both some to life and others to damnation now there is no work in Scripture called the resurrection of the dead But that in which the whole man is wholly redeemed ouâ— and brought forth of the first death that came in and passed on all men at first by sin nor can be properly so called no not that quickening of the spirit that is now effected in hearing the voyce of the Son of God by what meanes soever preached though that as we have shewed already in respect of the nature and greatnesse of it is the neerest to this yet that is but such a quickening or making alive of the spirit in part or in a first fruites as may and doth stand together with their body being still dead as the fruit of sin Rom. 8. 10 23. yea of those of whom the Apostle supposes they were risen with Christ yet he affirmes of them that they were still dead and their life hid with Christ in God And when he who is our life shall appear then not before shall they also appear with him in glory Coll. 3. 1-5 And of himselfe the same Apostle plainly affirmes that he had not yet attained the resurrection of the dead but was pressing on to it ayming at it even at the first resurrection in which is such blessednesse yet so as looking for it both after the changing this vile body and at the appearing of our Lord Jesus Christ from Heaven when he shall bring with him all that sleep in Jesus and not before see Phill. 3. 11-14 20 21. True it is In that gracious or spirituall work in which the spirit is quickened or made alive for righteousnesse sake now through the beliefe of the truth as it is in Jesus Therein also the Believer is said to be risen with Christ Coll. 3. 1. with ch 2. 12. But that is explicated to be not in or by a like act wrought upon our Persons as was wrought upon his when he was raised from the dead But through faith of the operation of God and so effected in the doctrinall and spirituall baptisme as also they are said in the same baptisme in a like sence to be buried with him He is the Person that was dead and buried and was raised again for us and with reference to that his personall buryall and resurrection the Apostle speakes there as also in Rom. 6. 3 4 8 11. shewing that in the spirituall washing of that doctrine of his death and resurrection we are through faith washed from the errors and polutions of the World into the acknowledgment grace and consolation of that his death and resurrection And so in that Baptisme or washing of the spirit which is in the beliefe of the truth we are taught and strengthened to reckon our selves dead and buried in his death and buriall there dead indeed unto sin and so risen with him through
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
on them till they have passed through death and be made the children of the Resurrection for all must first bear the Image of the earthy And not only so shall death remaine in being and in being as an enemy though a conquered one But also 2 In that it shall hold those that now were enemies to him and dyed before or at his coming as well as also those that shall be cut off in their sin and rebellion in the time of his Reigne It shall hold them I say from their utmost punishment to be for ever executed on soul and body in which the Lord shall be gloryfied and the righteous rejoyce even untill the finishing of that thousand yeares reigne on the earth This is plain and expresse The rest of the dead lived not again till the thousand years were finished Revel 20. 5. After the finishing of which thousand years also and not before yea after the resurrection and judgment of the rest of the dead at the expiration of that time Then saith the 14th verse were death and hell The first death and the Grave cast into the lake of fire that they might never more hide or hold the workers of iniquity from any part of their judgment or punishment or any of the righteous from any part of the fullnesse of their glory And so it answers to that The last enemy that shall be destroyed is death All other enemies in being and that shall be found persisting such shall be destroyed immediately on his appearing to take the Kingdome when he shall bring all that sleep in Jesus with him Then the Beast the humane and Worldly power appointed of God to stand its time though turning it selfe against him by whom it was set And the false Prophet The Antichristian power and spirit in conjunction with the Beast riseing up on his coming to make War with him and his Army shall have their power destroyed And their persons that are then in being eminently in the administration of that power shall be taken and cast alive into the Lake of Fire But the remnant of those enemies surviveing and riseing up with the Beast and false Prophet against Christ and his Army at his coming shall then be slain by the sword that proceedeth out of his mouth and shall have their Carkasses cast out And their flesh shall be meate for all Foules and they shall be an abhorring to all flesh And their spirits gathered together as Prisoners in the Pit till after those many dayes of his reign on the Earth with the children of the first Resurrection And then they shall be visited and have their dead bodies raised and in them be judged and cast into the Lake of Fire where the Beast and false Prophet are and were before them and where they shall be tormented day and night with the Devill that deceived them for ever and ever And at the same time all the rest of the dead both those that have dyed before out of Union with him And those that have been cut off in their Rebellion in the time of his Reigne And also those that in that time have volluntarily submitted to that Government and walked in the light of it whether they have dyed before in the time of that his Reigne as happily some of them may or lived till the end They shall all then be raised or changed and stand before his judgment seat and receive according to their deeds according to the Gospell rule of judgment compare Isa 24. 21 22. chap. 34. 2 3 c. with chap. 66. 15 16-24 Revel 19. 11. to the end with chap. 20. 5. 11. to the end All shall come forth out of their Graves and out of the disappearing state of death And appear before his judgment seat But those that now sleep in Jesus shall rise first and with them the Survivers of that body shall be changed then immediately at his coming The rest of the dead shall not live again till the thousand yeares be finished yet all this whole and generall resurrection and judgment in both parts of it shall be in that one hour time or day of the son of man forementioned as expressed in 2 Tim. 4. 1. At his appearing and his Kingdome The first fruites as with relation to the other they are called Rev. 14. 4. immediately at his appearing The compleating and finishing of the generall resurrection and judgment at his Kingdome and before it be delivered up as 1 Cor. 15. 22-28 with Revel 20. By what hath been said in the opening these three Branches of Instruction viz. what the resurrection and judgment is as to the subject of it And in what time and order it shall be We have shewed and proved by the Scriptures That there shall be a generall Resurrection of the dead Bodies of men both of the just and unjust And that all must appear before the judgment seat of Christ at his appearing and his Kingdome That every one may receive in his body the things done in his body according to what he hath done whether it be good or bad But every man in his own order They that are his in this day at his coming And after that yet in that time of his Kingdome all the rest of the dead To the other two Branches of Instruction contained in the Text and more directly and fully spoken too viz. The meanes or power by which all shall be raised and judged And the different state of persons in the Resurrection or ends to which they shall be raised To these we shall speak in the proving and explicating these two positions as contained in the Text and opened and confirmed in other Scriptures 1 That both the just and unjust one and other of them shall be raised and judged by the voyce of the son of man 2 That in the Resurrection there shall be this manifest difference between those that have done good and those that have done evill The first shall come forth to the Resurrection of life The other to the Resurrection of damnation 1 That both the just and unjust even every of mankind shall be raised and judged by the voyce of the son of man is plainly asserted in the Text especially compareing it with the verse before where he asserts that the Father hath given him authority to execute judgment also because he is the son of man And here addes that all that are in the Graves shall hear his voyce namely the voyce of the son of man And shall come forth c. The Resurrection and eternall judgment shall be by the man Christ and by his voyce who is the only begotten Son of God in mans nature The son of man so called by way of eminency because there is no more such sons of God or sons of men as Hee 1 It shall be by vertue of or because of his being the son of man 2 It shall be effected by his mighty power in the immediate and wonderfull patting forth of his
mighty voyce 1 It shall be by vertue of or because of his being the son of man his being made so and his continuing ever to be so by and in the vertue of the works finished in that his own body which the Father gave him to do on Earth So much is plain in the foregoing verses compared with this The Father judgeth no man but hath committed all judgment to the Son For as the Father hath life in himselfe so he hath given to the Son to have life in himselfe and hath given Him authority to execute Judgment also because he is the son of man yea on that this which followes in the Text doth also depend being part of that exccution of judgment to which the Father hath given him authority Because he is the Son of man therefore it is that all that are in the Graves shall hear his voyce and shall come forth c. If he had not suffered the judgment of this World which the Father had against them under which they were fallen by the transgression and disobedience of the first man in which all have sinned and by that sin and sinfullnesse which thereby entred into and overspread the whole nature which judgment he could not have suffered if he had not had a body prepared for him in mans nature subject to all our infirmities yet without sin And if also in suffering that judgment he had not so satisfied as to discharge and overcome it If he had not compleated righteousnesse in riseing up from the Dead in the name power and glory of the Father that delivered him to it And in the same body in which our sins were imputed to him and in which he bore them to the Tree a Conquerour over all that Curse and Death inflicted on him for us And offered up that body an acceptable and effectuall ransome or price of Redemption to God for all mankind so as to be therein and as such a ransome received and accepted for ever with the Father now no more to return to coâ—ruption Then that first judgment could not have been remitted nor mankind released from under it to him And the whole judgment of them committed to him nor could he have received authority and power to raise them all out of the first death And bring them to his judgment seat But this power authority and glory is given him because he is the Son of Man according to that Joh. 12. 31 32 33. Now is the Judgment of this World namely then when his soul was in trouble as vers 27. in that Agony in which it was made an offering for our sin Then was the Judgment of this World executed on him and suffered by him now shall the Prince of this World be cast out That is this suffering work being over and finished By vertue of it and of the well-pleasednesse God hath taken in it The power of death should be and was before vertually taken from Satan And he cast out of that dominion and principallity he had gotten over mankind by the receite and prevailency of his temptation Bringing sin weaknesse and death into the World and upon the whole nature And so bringing whole man under the Judgment of banishment and separation from God in the first death which was such as left them as so shut out from God necessarily under the power and dominion of Satan subject to his bondage all their life time And so for ever to be left under the power and dominion of the first death This plot and snare of Satan he hath broken That no man is necessarily holden out from God by sin death or the Curse of the Law as so brought in nor shall any be for ever holden in that death Christ hath abollished death by his appearing and therein spoyled Principallities and Powers The Prince of this World is judged And see what followes And I says he if I be lifted up from the Earth will draw all men to me which he spake saith the Text signifying by what death he should dye yet doubtlesse 't is a direct expression of his exaltation with the right hand of God in that Body in which he bore our sins to the Tree But that so expressed as therein was signified the manner of his death by being lifted up upon the Cross through which and by meanes of which he was so exalted And so in both it answers to this Text Because he is the son of man Because of his taking mans nature in that one body prepared for him and in that his own body humbling himselfe to death even the death of the Cross as the Son or Heyre of man even his Heyre at Law of all his sin misery death and curse that came in meerly through the offence of one man Adam Therefore he being raised from the dead by the glory of the Father in that his own body in which he bore our sins to the Tree now no more to return to corruption and exalted with the right hand of God to appear in his presence in Heaven it selfe for us is therein glorified with the Fathers own selfe so as to bring all men under his power dispose and Government in their severall Ages that through him they may be saved yea therefore because of his sufferings and giving himselfe as raised from the dead and being accepted for ever a ransome for them all he will redeem them all wholly from the first death ransome them from the power of the Grave and bring them to his Judgment seat Hose 13. 14. with 1 Tim. 2. 6. For to this end Christ both dyed rose and revived that he might be Lord of all both dead and living Rom. 14. 9 11 12. Phill. 2. 6-11 For as by man came death so by man also the resurrection of the dead for as in Adam all dye and that is no otherwise but in the demerit and influence of his transgression Rom. 5. 12. even so in Christ That is in the merit or vertue and influence of his perfect sacrifice and righteousnesse shall all be made alive Hence the Apostle gives this as the ground of that Doctrine that we must all appear before the Judgment seate of Christ that every one may receive according to the things done in the body whether good or bad namely that one dyed for all and rose again so effecatiously as it was accepted with the Father as if all had dyed and to such a gracious end that they which live every man in his severall Age and life time should not hence forth after this grace comes to him bringing salvation live to themselves but to him that dyed for them and rose again If he had not dyed for them their death and suffered their curse and that so effectually as to become himselfe a ransome for them a price of redemption from that death and curse They must necessarily have perished for ever in and under it If also this had not been by the grace of God and so reall
his righteousnesse for the remission of sins that are past And that he might be just and the Justifier of him that believeth in Jesus where is boasting then it is excluded By what Law of works Nay but by the Law of faith And hence the Apostle concludes the forementioned Doctrine of Justification and so being made the righteousnesse of God in Christ by faith without the deeds of the Law suitable also to that Rom. 5. 17 18 19. Gall. 3. 13 14. As also 3 Concerning that wonderfull manifestation of Gods graciousnesse to manward and having no pleasure at all in the death of any sinner no not in the death of wicked and rebellious Backsliders while yet it is to day and of the plenteousnesse of redemption even the forgivenesse of sins with him in Christ that he may yet be feared and hoped in by such And of the everlasting goodnesse excellency and certainty of this ground and way of believing in Christ for all and so of seeking righteousnesse and strength in the Lord so as by faith in him I say concerning that wonderfull manifestation of all this that is in Gods riches of compassion shewed in for bearing and suffering long with such froward and rebellious Backsliders and in his using such manifold and various meanes for the seeking up the lost and Wanderers by Christ And in his infinite readinesse as with great desire and joy to receive such on their turning to him in the light and power of his reproofes which are alwayes still with discoveries of his goodnesse melting and turning the soul to him His not upbraiding such with their weaknesse dullnesse brokennesse and imperfection in their turning or looking again to him not breaking the bruised reed nor quenching the smoaking flax nor remembring their former unprofitablenesse backslidings and iniquities against them But graciously healing them loving them freely and casting all their sins into the depth of the Sea not of works but of the grace of him that calleth even of his grace to man-ward and for that love wherewith he loved them while dead in sins and trespasses and walking after the course of this World That in them he might shew a pattern of the exceeding riches of his grace in Christ to others even in Ages to come according to those Scriptures Math. 18. 11. 14. Luk. 15. tot Isa 42. 1-6 18-21 chap. 50. tot Jer. 3. 1. 12 14. 4. 1 2. Hose 14. Mich. 7. 18 19 20. Eph. 2. 1 4. 5-7 c. And that this rightly known believed with the heart and believingly minded would make us willing to confesse our sins and acknowledge our aptnesse to wander our readinesse to halt our manifold iniquities and backslidings from him that hath called us into the grace of Christ yea particularly to take shame to our selves in confessing wherein soever any of us have exceeded and perverted that which was right and acknowledging how unprofitable shamefull and destructive such wayes are and have been to us and further might have been even to the losse of our soules for ever had not his tender mercies and compassions in Christ to sinners been infinite as Psal 38. 15 16 17 18. Jer. 3. 12 13. Job 33. 27. yea also that while yet through the riches of his compassion and the infinite and everlasting vertue and power of the sacrifice and mediation of Christ with the Father for us a Door is held open for our turning to him opportunity given and his goodnesse with it melting and moving to repentance if yet we resuse to return and go on still in our trespasses wickedly departing from him by an evill heart of unbeliefe hide our sins and will not be healed or after so many deliverances sin again we shall not prosper But so going on falling away till the opportunity be past shall make it impossible to our selves to be renewed again by repentance and make our drawings back in the finishing of them compleatly to our own perdition and so aggravate our everlasting condemnation by the manifold mercies bestowed and so oft renewed against which we have sinned and hardened our selves to the utmost Nor is there any harm in such apprehensions and acknowledgments of our own aptnesse to wander readinesse to halt And of the perniciousnesse and danger of willfullnesse in wandering and refusing to be healed to be ever with us While Gods love and faithfullnesse in Christ the plenteous redemption forgivenesse of sins and healing with him The riches of his compassion and tender mercy in Christ for recalling and on their turning receiving pardoning and healing greatest Back-sliders while it is yet to day is with it known and believingly minded by us But much profit is administred by these apprehensions together retained even gracious admonition with encouragement to turn to him from whom we have deeply revolted seeing yet there is such mercy with him and plenteous redemption that he may yet be feared and hoped in by such as Psal 130. These then being the Instructions which she desired should be opened to the people we shall speak some thing farther to them in the explication of the point under consideration And first to the first part of it who they are that have done good Here conder 1 What that is which by the wisedome of God is called mens doing good 2 When is the time or opportunity for doing it 3 When in a Scripture sence any are said to have done it 1 That which is by the wisedome of God accounted and here called Mens doing good is explicated in the former verses to be Mens honouring the Son and so there honouring the Father in him vers 23. with 1 Joh. 2. 23. And that in hearing the word or voyce of the Son the preaching of peace by Jesus Christ in that hearing given them in the evidence and demonstration of the spirit with power that is in the declarations of that his word or voyce vouchsafed them so as by it and according to it to believe on him that sent him see vers 24 25. with 1 Joh. 2. 24 25. 5. 9 10 11 12 13. Joh. 1. 12. And to this we have the generall consent of all Scripture For of all Adam's naturall posterity there is none righteous or that doth good in any light wisedome strength or works of their own By the deeds of the Law shall no man be justifyed in the sight of God for by the Law is the knowledge or discovery of sin in their best as well as in their worst works They therefore only are accounted doers or workers of good to whom God imputes righteousnesse without works And that is To him that worketh not That seekes not to attaine righteousnesse by the works of the Law or in his own wisedome and strength by which no man shall prevaile But ceasing from his own works believeth on him that justifyeth the ungodly he believes for righteousnesse or seeks righteousnesse by faith in Christ and not by the works of the Law as Rom. 9. 30. 32. and
that the Father is by whom and for whom all things were made that were made yea all Thrones Dominions Principallities and Powers and so he the proper Lord and Heyre of all the Kingdome and Glory and of all things and Persons that were made by his Divine and eternall Generation Joh. 1. 1 2 3. Coll 1. 15 16. Prov 8. 22 c. which shewes the excellency of his person and so his abillity for all he undertook by the appointment of the Father for our help and escape And argues the vilenesse of our sin and the wretchedness of our condition by reason of sin seeing righteousnesse help and escape for us could not be had or found in any lesse price or ransome or by any other meanes or way attained But by the so deep abasement and suffering of so excellent a Person Gods only begotten Son The Lord from Heaven As likewise it infinitely commends the unspeakable love of God of the Father and of Christ In the Fathers free devizeing appointing and not sparing but sending forth his own and only Son and Heire to be so abased and delivering Him to such a death And in the Sons so willing and ready giving Himselfe in and through such abasement and sufferings to be a ransome or price of redemption for our sins Notwithstanding he was in the form of God and we wholly sinfull weake ungodly and enemies Further in this acknowledgment and profession of Jesus to be the Lord that is in this word of faith is contained That he is now actually made and become the same in that body prepared for him in mans nature in which he suffered and bore our sins to the Tree the same that he was as the eternall and only begotten Son of God before being through sufferings entred into his glory And glorified with the Fathers own selfe even with the same glory he had with him before the World was Phill. 2. 6 9. 10 11. Luk. 24. 26. Joh. 17. 4 5. Hebr. 2. 9 10. The Man Christ Jesus even that Jesus of Nazareth whom they crucified not an other thing or person God hath made him the Lord and Christ Act. 2. 36. He is the Son of God the Saviour of the World exalted with Gods right hand a Prince and Saviour for to give repentance and forgivenesse of sins 1 Joh. 4. 14. Act. 5. 31. yea he is the Lord and Judge of all by purchase and that in the name of the Father Rom. 14. 9 10 11 12. Act. 10. 36 42. The word was made flesh and the glory with which God hath cloathed him in that flesh or body which he prepared for him is the glory of the only begotten Son of God full of grace and truth Joh. 1. 14. He it is by whom the Father judgeth all men and executeth judgment also because he is the Son of Man Joh. 5. 22 27. And so he by in and through whom he justifieth the ungodly Act. 10. 43 with ch 5. 31. 13. 38 39. yea he will judge the World in righteousnesse by that Man whom he hath ordained whereof he hath given assurance to all men in that he hath raised him from the dead of which in the next place Act. 17 31. Nor is there any other name given under Heaven whereby we may be saved or shall be judged But the name of that Jesus of Nazareth This is the stone c. Act. 4. 10 11 12. Every spirit therefore what ever they may seem to speak of Gods love to manward or of his justifying the ungodly or judging the World That confesseth not that same Jesus of Nazareth That is already comed in the flesh and hath finished the works the Father gave him to do on Earth and is raised from the dead for our justification That confesseth him not as so to be the Lord by whom the Father judgeth all men and doth and will execute judgment because he is the son of man And so the Fountain and Well-spring of all justification and of all grace to Manward that through him they might be saved That spirit is not of God But of that spirit of Antichrist whereof we have heard that it should come into the World and even now already is it in the World For in this word of faith which is of the holy Ghost the true spirit The Son of Man even that Jesus of Nazareth is acknowledged and lifted up As the Lord of all Grace and Glory the Author and finisher of our Faith 1 Cor. 12. 3. 1 Joh. 4. 2. 5. 1. 5 Hebr. 12. 2. Ioh. 16. 14. with ch 5. 14. Iam. 2. 1. 2 There is likewise in it a testification of him That God hath raised him up from the dead who was delivered and dyed for our sins 1 Cor. 15. 3 4. 12-15 with Rom. 4. 24 25. 10. 9. That God hath raised up from the dead Jesus Christ our Lord who is the same Person that was delivered for our offences That God hath raised and exalted him after a like consideration of his Person after which he was delivered for our offences which renders his resurrection to be in an answerable sence for our justification as his being delivered was for our offences Now then for our understanding what is contained in this testimony It s considerable 1. Who it is That was Delivered and after what Consideration of him he was delivered for our offences 2. For whose offences he was delivered And 3. For what offences or for what severall sorts or kinds of offences and on what termes or how for them of each sort or kind In the understanding of which we shall also perceive what the Resurrection of Christ is that is testifyed off in this voyce of the Son of man the Word of faith And how that Resurrection is for our justification 1. It is Jesus the Lord The word that was made flesh even that only begotten Son of God whom he sent forth in the fulnesse of time made of a woman of the seed of David after the flesh That Jesus of Nazareth that was borne of the Virgin Mary in Bethlehem of Judeah in the Dayes of Cesar Augustus He it is that was delivered for our offences and in that his own personall Body which the Father prepared for him by the Immediate and wonderfull work of the holy Ghost in the womb of the Virgin For though the Father did make his soul an offering for our sin yet that was in that his owne body in which also he bore them to the tree and gave himselfe for our sins and when he gave up the Ghost The suffering work was finished Compare Isa 53. 4 -10. with 1 Pet. 2. 24. and Joh. 19. 30. He suffered the just for the unjust being put to death in or after the flesh 1 Pet. 3. 18. If then the flesh or Body of Christ for as much as therein he bore our sins to the tree and was delivered to the Judgment and to the prison for our offences if therefore I say that
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
as his own sins And he owned and acknowledged them and willingly bore and suffered for them as his own sins Psal 40. 12. 1 Pet. 2. 24. Though he knew no sin for God made him that knew no sin to be sin for us 2 Cor. 5. 21. All we like sheep have gone astray namely in that offence of one in which all have sinned Rom. 5. 12. 3. 23. Therein we have volluntarily and together run out from God at one Gap and so like Sheep And from thence have turned every one to his own way As the naturall fruit of that first generall departure we are naturally following every one his own lust Thus both the branches of the sins of the first forâ— are expressed and with respect to them all he affirmes the Lord hath laid on him the iniquity of us all Answerable to which is that of the Apostle 2 Cor. 5. 19. God was in Christ reconcileing the World to Himselfe not imputing to them their trespasses meaning plainly by their trespasses as appeares by the matter treated on and the dependance those expressions have on the former even all their trespasses that occasioned and brought in the first enmity and breach between God and mankind which God was in Christ reconcileing and making up in those works he gave him to finish in his own Body on the Earth And so all those sins and trespasses in which they were naturally dead and are so as considered without and before this gift and the grace in and through it which were all their sins as so considered as before is shewed God did not impute to them their trespasses but laid them upon his own Son And he was delivered for them as the guilty Person even as for his own sinnes The sins of the World after the second or following consideration viz. All those in which men sin after the similitude of Adam's transgression against the light and power of the grace of God bringing salvation loving and chusing darknesse when light comes These having no possibility of Beeing in the World before the consideration of peace made for men and preached to them by Christ were not of those imputed to or laid upon Christ as his own sins for him to satisfie for And take away from before the Father by and in that Act of the sheading of his bloud and offering up of his Body once for all But sins of that nature are still imputed to and charged upon the people by God while they continue in them Joh. 20. 23. with ch 3. 18 19 36. Yet for these sins also he was delivered and did give himselfe and shead his bloud That thereby he might purchase and obtain power to take away sins of this nature as they should be found in men while his grace is bringing salvation to them and so to make reconciliation for the sins of the people by his dayly mediation in the infinite and abideing vertue of his one oblation Hebr. 2. 14-17 Therefore was he made under the Law and all our sins after that first consideration imputed to him and laid upon him that by or through his sufferings he might not only make peace and attonement for them But thereby also obtain plenteous redemption even the forgivenesse of sins and so become by meanes of that death which was for the Redemption of the transgressions under the first Testament The Mediator of the new Testament yea a standing propitiation for the sins of the whole World even for their sins after the following consideration Hebr. 9. 15. with 1 Joh. 2. 1 2. For of sins of that nature he speakes 1 Joh. 3. 8 He that committeth sin is of the Devill Every man is a sinner and wholly sinfull from Adam even as a naturall heritage But the grace of God in such wise brings salvation to all men in due time that men are not left in a necessity of committing serving and so pineing away in their iniquities Therefore he that committeth or serveth consenteth yeildeth up to and walketh in sin he is therein of the Devill begotten born and led of Satan willfully consenting and complying with him against the light and power of the grace of God bringing salvation And to this he addes For this purpose was that Son of God manifested that he might destroy the works of the Devill not only to destroy his first and great work in which he had prevailed over all mankind by suffering the judgment of this World And so breaking the snare and casting him out of his principallity he had over mankind by conquest made in his resurrection But also that by vertue thereof he might destroy his following works in taking away those following sins of men complying with him in his new temptations which provoke and make lyable to that wrath that is yet to come in respect of the execution of it the second death And so it answers to the fifth verse yee know that he was manifested to take away our sins even our sins committed and continued in by us against the grace of God and hope set before us in Christ to purify us in which the Law also is transgressed as appears by comparing this with verses 3 4. He gave himselfe for us and for our sins that he might redeem us from all iniquity that he might deliver us from this present evill World And so that he might purify to himselfe a people out of the World for the good of the World a peculiar people zealous of good works He suffered the just for the unjust that he might bring us back from all our wandering to God So that he needs not to offer dayly or often as the former Priest first for his own sins and then for the peoples For this he did once when he offered up himselfe That one offering was first for all those sins of the World which were imputed to him as his own sins that therein peace and attonement might be made for them that they might not be so imputed to us And then also the same offering was for the sins of the people even those that are still imputed to them while they coâ—tinue in them And so he was delivered and gave himselfe for them as for the sins of the people that they might be found guilty of and running into after his grace bringing salvation to them and during the day of his grace and patience towards them That by that one offering perfected through sufferings and in his resurrection and ascension he might be impowred in the name of God to make intercession for the transgrestors and so to take away the sins of the World by his continued mediation appearing in the presence of God for us That patience and forbearance may be exercised towards Rebbels while it may be for their good And that he may in the same name of the Father give unto these that while it is yet to day are moved to repentance by his goodnesse whereby he is all the day leading to it The forgivenesse
of their sins and eternall life Joh. 3. â—7 Luk. 9. 56. 1 Tim. 2. 4 5 6. with Psal 68. 18 19 20. Isa 42 18 19 21. Joh. 6. 40. The Resurrection of Christ then being the Resurrection of him who was delivered for our offences must needs be in an answerable sence for our justification 1. Such it is as in which he for us or in our stead is justifyed and acquit of all the sins imputed to him And so the whole nature all mankind are in him justified freely by the grace of God through the redemption that is in Jesus from all sins after the first consideration in which they have already sinned and with which they are polluted as considered without and before the gift and grace by it as aforesaid Rom. 3. 23 24. So as the Father judgeth no man but hath committed all judgment to the Son Joh. 5. 22. As the offence of one was unto all to condemnation So the righteousnesse of one perfected in his Resurrection from the dead is unto all to justification of life that they might live to him that dyed for them and rose again Rom. 5. 18. 2 Cor. 5. 14 15. Christ hath redeemed us from the curse of the Law Under which otherwise we must all have been banished from God for ever Gall. 3. 13. with 2 Sam. 14. 14. So that though we have all sinned and come short of the glory of God And sin be in us and death upon us as a naturall heritage while in these bodies and the ordinance of God remaines still firm concerning the whole kind That we must all needs once dye yet no man shall perish for ever in that death nor according to that rule or judgment for as in Adam all dye so in Christ shall all be made alive and appear before his judgment Seat where this shall be the only condemning sin that when light came they loved darknesse refused to be healed He having suffered the judgment of this World and being lift up from the Earth will draw all men to him yea so is the guilt of this naturall uncleannesse removed from before God that no man is thereby or therefore necessarily kept out from God The wrath thereby procured being suffered by him is taken away in his Resurrection An effectuall dore of repentance opened and the grace of God by him bringing salvation and leading to repentance in due time He having by himselfe purged namely the Heavens themselves and so taken away from before the Father the guilt off our sins even all the sins and trespasses of the World in which we were dead and heyres of wrath by nature and which were imputed to him without the purging of which from before the Throne of God he could not have been accepted and set down there for us having by himselfe purged them away he is now set down on the right hand of God That repentance and remission of sins might be preached in his name that the goodnesse of God by him might lead men to repentance And all comers by him might be made accepted in him Hebr. 1. 3. with ch 9. 23. Luk. 24. 46 47. All our sins after that first consideration are covered and his wrath so procured taken away that we shall not perish in it nor be kept out from God by it as also is hinted tipically Psal 85. 2 3. 2. His resurrection is for our justification from the sins of the second or following consideration so as that by and through him while it s yet to day we might be justified saved and washed from them in the name of the Lord Jesus and by the spirit of our God He is therein and thereby impowred in the name of the Father to justifie the ungodly And hath received gifts in the man not only for men as sinners in Adam and from him and for their helpfullnesse as so considered but for the rebellious also that the Lord God might dwell amongst them His resurrection and exaltation in our nature and in that body in which he was so delivered for our offences as aforesaid is so for our justification from those sinnes that are yet imputed to us and retained in Heaven against us or any of us while we continue in them even from such as deserve and bring us under the sentence of the wrath to come That repentance and remission of sins is still preached in his name to such as yet treasured up in him for them And forbearance granted during the time of his preaching who in all this is a testimony in due time to them having given himselfe a ransome for them And being in the vertue thereof the Mediator between God and them And is so giving repentance and remission of sins to them even to them that yet receive it not that they might receive it in the opportunity of it and in the light and power of his givings And so his resurrection in all this fruit of it is for their justification that yet while it is to day their eyes might be opened and they turned from darknesse to light and from the power of Satan to God that they might receive forgivenesse of sins and inheritance among them that are sanctified by faith in Christ which also in his resurrection and exaltation he is impowred and appointed in the name of the Father so to give unto them that through his grace believe as to make them partakers of it through the same name Act. 10. 40 43. See this branch of the Doctrine of Christ and of his Resurrection being for our justification from such sins and in such wise as is mentioned in this last consideration which evidently includes and takes for granted the truth of the former See I say this branch distinctly and expresly spoken too and delivered as the sum of the word of faith for the encouragement and admonition of such rebellious sinners yet to repent and look to him and hope in his mercy Act. 5. 30 31. God having raised up Jesus whom they flew had exalted him with his right hand for to give repentance to Israell to rebellious Israell that had seen and hated and against much light and many convincements and warnings had crucified the Lord of Glory yet to give repentance to Israell And the forgivenesse of sins as also ch 2. 22 39. 3. 14 19. 26. Likewise ch 13. 37-39 40. Because God had raised him from the dead and he saw no corruption Be it known unto you therefore saith the holy Ghost That through this man is preached unto you even you his crucifiers the forgivenesse of sins And by him all that believe are justified from all things from which they could not be justified by the Law of Moses even from such sins as that Law provided no tipicall Justification from whence he admonisheth to beware of despiseing such abundant grace least their condemnation be aggravated thereby like that Psal 68. 18-21 So other Scriptures set him forth to be Jesus Christ the righteous And as
the fruit of his perfect righteousnesse compleated in his resurrection and giving himselfe to God in that his raised body an offering of a sweet smelling savour A ransome or price of redemption for all I say as the fruit of that and of Gods well-pleasednesse therein To be now appearing in the presence of God The Mediator between God and men That so he might be testified in due time The propitiation not only for the sins of Believers who have him also as their advocate with the Father even for those their sins that might have been prevented by the grace and power in the things written and testified of Christ to them But also for the sins of the World even for their sins of that nature that were against the light and power of the grace of God bringing salvation to them And so in this fruit of his resurrection To be the Saviour of all men in still holding open the dore of life and exercising forbearance and long-suffering to rebellious sinners and renewing streames of goodnesse leading to repentance and especially the Saviour of them that believe in justifying and saving from wrath even the wrath to come 1 Joh. 2. 1 2. 1 Tim. 2. 5 6. Rom. 3. 24 25 26. 1 Tim. 4. 10. Rom. 5. 9 10. Joh. 5. 24. Yea the Apostle saith he had delivered them from the wrath to come that is from the sentence of it and state of condemnation to it under which they sometimes were by their sins of the second sort their seeing and hateing hearing and rejecting loving darknesse when light came which only make lyable to that condemnation as Joh. 3. 18. 19. 36. 12. 47 48. And mentions this as the fruit of Gods having raised him up from the dead 1 Thess 1. 10. God having raised up Jesus our Lord from the dead who was delivered for our offences In him is plenteous redemption the forgivenesse of sins even deliverance from the wrath to come forgivenesse of all our sins healing of all our Diseases while it is to day And by him all that believe are delivered and saved from the wrath to come through his name This is the record that God hath given of his Son which also is contained in that expression of it 1 Joh. 5. 11 12. And so the revelation of the Fathers name that is in this testimony of Christ is that God is light and in him is no darknesse at all 1 Joh. 1. 5. Or as here expressed in this Rom. 4. 5. That he justifieth the ungodly That it is his good pleasure And the work of his delight to justifie the ungodly That he hath found out and made a way to declare his righteousnesse in justifying the ungodly That in and through that way he is the justifier of the ungodly according to the tenour of the Gospell in that which he hath done doth and will doe in and through the resurrection of Jesus our Lord from the dead who was delivered for our offences and was raised again for our justification The ungodly as mentioned in Scripture are of two sorts 1. All such as are wholly without the true knowledge and fear of God And so all men were made ungodly by the first sin and in the losse and pollution thence overspreading the whole nature And were considered as such when Christ undertook to dye for them and are still such naturally even as a naturall Heritage and of themselves have no betternesse Rom. 3. 9-19 23. And so 't is said Christ in due time dyed for the ungodly Rom. 5. 6. 2. Such as not only are simple and wholly destitute of the knowledge and fear of God as all are naturally But when light comes do still love their simplicity and darknesse and in disobedience to the light and power of the grace of God bringing salvation do reject and hate his knowledge and will not chuse the fear of the Lord as Prov. 1. 22. 29. Such are principally and most frequently called the ungodly in the Scripture as Psal 1. Ungodly men are there mentioned as such as are stubbornly consulting and murmuring against the Law or Doctrine of the Lord as also Psal 2. 1-3 with Joh. 6. 41-44 yea scornfully despiseing and rejecting the reproofes of its instruction And therefore having no delight in it as ler. 6. 10. so Iude. 4. Ungodly men turning the grace of our God into laseiviousnesse and denying the only Lord c. Now it is the good perfect and acceptable will of God in Christ that through him all men might be saved and come to the knowledge of the truth For God is one He is light and in Him is no darknesse at all and there is one Mediator between God and men the man Christ Jesus who gave himselfe a ransome for all to be testified in due time yea in and through him God is the justifier and Saviour of all men especially of them that believe 1. In him and in raiseing him from the dead he hath justified the whole nature from that judgment of the World under which it was fallen by that sin and sinfullnesse or ungodlinesse of the first sort in which we had already sinned and were fallen short of his glory Rom. 3. 23 24. That judgment he hath remitted unto Christ and given or released us all from under it unto him Joh. 12. 31 32. with ch 6. 37. 39. And so saved all mankind from perishing in that death or curse of the Law that through him they might be saved to the utmost from sin and wrath 2. Through the resurrection of Christ and as the fruit of that justification and redemption in him and by him obtained for us God doth in all his providences and proceedings with men in a sence justifie the ungodly from the guilt of that naturall ungodlinesse from which they are already justified in the person of Christ In that the judgeth no man immediatly or according to that rule of judgment under which they are cast by their naturall filthinesse but hath committed all judgment to the Son and by him executeth judgment because he is the Son of man in which execution of judgment by Christ though men still bear the Image of the earthly yet without that wrath poyson and destructivenesse that is the just wages of our sin and contained in the curse of the Law and with so much abatement of misery and mixture of mercy as tends to our salvation through him Now though God had already wholly remitted the judgment of this World unto Christ And in his person as standing in our stead acquit and justified the whole nature from that first guilt yet for as much as the fruit or streaming forth of this justification comes upon our particular persons in our severall Ages in the daily execution of his judgment by Christ And for as much also as Christ doth nothing but what he seeth the Father doe and in the name of the Father even therefore therein God is truly said to be doing that daily in
only perfect and worthy to be sought after and submitted too They honour the Son and so the Father in him they ascribe righteousnesse to their Maker as more largely we have shewed in our lamentation over the dead in Christ published on the death of Henry Rixe 3. Because they herein do that which is good and profitable as to the attaining righteousnesse And so is confirmed to be good in the good fruit of it all works of darknesse are unfruitfull the workers of them reap no profit or good fruit of them Eph. 5. 11. Rom. 6 21. Job 33. 27. Hence they are called dead works which have not profited those that have been occupyed in them Hebr 9. 14. 13. 9. But the work of righteousnesse shall be peace and the fruit of righteousnesse quietnesse and assurance for ever Isa 32. 17. Yea it is so now in a first fruites of the spirit The God of hope filles with all joy and peace in this believing that they may abound in hope through the power of the holy Ghost Rom. 15. 13. This faith is so counted to them for righteousnesse that they are therein made partakers in a first fruites of the spirit of what they believe on him for even the fruit of his righteousnesse with which faith closeth in the forgivenesse of their sins acceptance of their persons into favour and fellowship with God dayly washing sanctifying justifying and changing into his Image in the name of the Lord Jesus and by the spirit of our God Blessed is the man that walketh not in the counsell of the ungodly nor standeth in the way of sinners nor sitteth in the seat of the scornfull But his delight is in the Law or Doctrine of the Lord and therein doth meditate or exercise himselfe day and night And so through and according to that Doctrine trusteth in the Lord and whose hope the Lord is He shall be as a Tree planted by the waters and that spreadeth forth her rootes by the River and shall not see when heat comes but be always fragrant and fruitfull The ungodly not so c. see and compare Psal 1. with Jer. 17. 7 8. He that abideth in him sinneth not misseth not his mark failes not of the end of his faith the saving of his soul attaines righteousnesse 1 Joh. 3. 6 1 Pet. 1. 8 9. Rom. 9. 30-32 1. In that they are made accepted with God in the beloved even in and according to that perfect righteousnesse that he hath compleated for them on which their parts and mindes are stayed In him they are compleat it being the office of the righteous one so to present them in himselfe so that as he is righteous and faithfull in his office And the Father righteous in his promise and covenant confirmed in him so he that doth righteousnesse believes in him for righteousnesse in which also he doth that which the righteousnesse of God discovered in Christ works in him both to will and to doe is righteous yea his righteousnesse that is imputed to him by him that imputes righteousnesse without works even the righteousnesse of God not of man made theirs through faith in Jesus and in which through saith in it he is accepted It is perfect and answerable to the holinesse of God such as in which his truth is fulfilled his justice satisfied so that they are made the righteousnesse of God in him that was made sin for them And in an answerable sence viz. by imputation as well as also by making them partakers of the fruit and blessednesse of it as he was made a curse for them of which more in the next considerations For as being accepted in Christ their iniquities are pardoned in Heaven not remembred or retained there against them So 2. They are made partakers of that forgivenesse of their sins in their mindes and consciences through his name and in the opening of it filling them with joy and peace in believing that also they may abound in the hope of his righteousnesse for further washing and saving to the utmost and perfecting what concernes them By him all that believe are justified from all things from which they could not be justified by the Law of Moses This blessednesse comes upon them in believing through his name Act. 10. 43. 13. 39 Rom. 8. 2 3. 3. 25 26. 4. tot Gal. 3. 9-14 Heb. 9. 14. 10. 22. The Law of the spirit of life in Christ even the Gospell of Christ declaring his righteousnesse in suffering and redeeming us from the curse of the Law is the power of God to save them that believe making them free from the Law of sin and death and quickening them to a new and living hope by the resurrection of Christ from the dead that truth believed in the opening of it makes free from sin from the guilt accusation and bondage that they may serve him without fear in righteousnesse and holinesse all the dayes of their life Yea 3. They are also created in Christ in the light and power of his grace believed and believed in unto good works which God hath before ordained that they believers should walk in them And so also as well as in the sence forementioned he that abideth in him sinneth not that is he doth not commit sin he saith not he hath no sin but he doth it not he is kept from committing or serving it There is sin in them still dwelling and more stirring and warring in the members then formerly But he that abideth in him is dayly strengthened through his name against it that he doth not consent to or serve it or let it reigne in his mortall body and so he that is boâ—n of God or that is led of the spirit of God which alwayes leedes or carryes out of a mans selfe into Christ for satisfaction righteousnesse and strength he doth not commit or serve sin nor can he for the seed of God the word of truth abides in him And wheresoever that is suffered to dwell in the heart it will preserve and deliver from every evill work The power of God which is in it to that purpose being greater then the power of sin and Satan Therefore sayes David thy word have I hid in my heart that I might not sin against thee If therefore sin prevaile over any of us so as we are thereby brought into bondage it must needs be acknowledged we are not then or therein born of God not led of the spirit of God not carryed out or brought forth of our selves into Christ for teaching and strength but leaning to our own understanding and retaining in our heart some Worldly principle or inclination and secretly consulting with that minding the things of it walking in the flesh and not in the spirit we reape corruption For that grace of God that brings salvation to all men Teacheth us that denying ungodlinesse and Worldly lusts we shâ—uld live soberly righteously and godly in this present World looking for the blessed hope
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