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
the same faith of the operation of God who hath raised him he saith not us but him from the dead still we are dead and our life is hid with Christ in God who also hath begotten us by and through the resurrection of Christ to a lively hope of an Inheritance incorruptible and that sadeth not away reserved in Heaven for us who are kept by the power of God through faith unto the salvation ready to be revealed in the last time unto which he that raised up Christ from the dead will also raise us up by Christ at his coming Till then the resurrection of the dead is not in a full or proper sence attained by any but the Head for us all Some there are I know that would not have us understand the Resurrection of the body to be meant in that first resurrection spoken of Revel 20. 5 6. But some spirituall quickening reviving or enlargement given to such Persons in this corruptible time and state of the World And the pretended ground of their cavill against the understanding the resurrection of the body to be there meant is from John's saying that he saw the soules of such and they lived and reigned with Christ The soules says John Not the bodies therefore say they For the clearing of that therefore consider 1 That sometime by the soul is meant the whole Person of the man or men spoken of both soul and body together as Gen. 12. 5. 46. 15 18 22 27. with Deut. 10. 12. Rev. 18. 13. with Ezek. 27. 13. 2 That the soul as well as the body may be said to be dead to us though not in it selfe or unto God All live to him Luk. 20. 38. And so the soul departing out of the body yet retaines a sensible being while the body is in dust But so as under the Altar in a disappearing state as to us having no fellowship or converse with us nor any more any reward oâ— portion of the things done under the Sun nor shall they appear again or be visible and so living to us untill in the body at the resurrection of the body And so in this vision John saw the soules not as chap. 6. 9 under the Altar as still remaining in a disappearing state of death as to us But coming forth and appearing That is soul and body together the whole persons of those spoken off And they lived c. Yea 3 That the resurrection of the Podies of those that sleep in Jusus is there meant by the living again of the soules of such which is there called the first resurrection is clear in that it s spoken of as a work passing upon them after death and not before Some of them had been beheaded for the testimony of Jesus before they thus lived again and yet their very persons lived again in that first resurrection as seen in the vision yea the rest of that Company that have part in the first resurrection were dead before they so lived again or immediatly changed with such a change as is answerable to death as appeares by his saying of all the residue that have not part in that first resurrection The rest of the dead lived not again till the thousand years were finished Then it seemes these were all of the dead before they thus lived again Likewise 4 Its further evident in that this living again of those is called the first resurrection with relation to and as distinguished from the resurrection or living again of the rest of the dead after the thousand yeares of Christs personall reigne on the Earth shall be finished And as opposed to their not living again till that time be expired And that that Resurrection or living again of the rest of the dead that shall be at the end of that time is the Resurrection of their dead Bodies is clear in that explication that follows The Sea gave up the dead which were in it now it s their dead Bodies that were in the Sea And death the first death and Hell or the grave or disappearing state of death delivered up the dead which were in them By all which it appeares that by the first resurrection is meant that resurrection of all that are his peculiar people at his coming to take the Kingdome and reigne that is spoken of 1 Cor. 15. 23. 1 Thess 4. 14 16. In which their vile Bodies shall be wholly redeemed from death and fashioned into the likenesse of his glorious Body for which all true Believers are here waiters Rom. 8. 23. Phil. 3. 11 21. Yea the resurrection of the dead is here expressed to be such a work as shall be effected by the power of his mighty voyce on all both just and unjust And therefore though the just or those that sleep in Jesus now before his coming and those of them that survive at his appearing shall have their â—â—â—stnesse in it And all the righteous shall have the only blessednesse of it Yet the resurrection simply is not their peculiar priviledge or portion or a work only to be accomplished on them but on all the dead that dye in Adam 2 Such also it is here expressed to be as in which all that are in the Graves shall come forth a work exceeding or going beyond that in which some received their dead to life again Hebr. 11. 35. and that in which some dead Bodies of Saints arose and came forth of their Graves and lived again some time amongst men in this corruptible state of the World as Lazarus Joh. 11. and others Math. 27. 52 53. In which yet there was a glorious manifestation of the great power of God in and by Christ for raising all the dead wholly out of the first death in due time But in these it cannot be said that the persons so raised and brought forth were wholly redeemed from death and from the power of the Grave nor therein brought to the full enjoyment or possession of that eternall life and glory to which they were called by the Gospell and therefore neither is that called the resurrection of them from the dead yea they are still said to be expecting a better resurrection God having provided some better things for us that they without us should not be made perfect Hebr. 11. 35-40 But the resurrection of the dead that which is so called in Scripture and is so in a full and proper sence is such as in which all that are in the Graves which also may signifie generally the disappearing state of death because in that as in the Grave they are hidden from us though not from him that hides them there as Job 14. 13. with Psal 139. 12. even all that sleep in the dust of the Earth shall awake and shall come forth some to everlasting life and some to shame and everlasting contempt Dan. 12. 2. He will ransome them from the power of the Grave redeem them from death The first death and the Grave that now hides them shall be
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
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
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
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
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
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
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
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
had been holden of Death or the Grave and not been taken from the prison and from the judgment If he after the same consideration of him in which he was delivered for our offences even Jesus of the seed of David after the flesh be not raised again and so mightily declared to be the Son of God by the Resurrection from the Dead we are yet in our sins and must needs perish in them we can have no justification from them by him if he himselfe in that his own personall Body in which he bore our sins to the tree and gave himselfe for our sins be not raised and exalted in the name and Glory of the Father by the power of the eternall Spirit now no more to returne to corruption If there were any truth in such Imaginations as that there is some quickening or translateing work that is or may be effected upon the soule or spirit as Distinct from and without its body that may properly be called the Resurrection of that person on whom it passeth from the Dead yet that truth would doe us no good as to a word of saith Such a Resurrection here would not help us nor any thing lesse or besides the resurrection and exaltation of the same Body in which he was delivered if the same flesh or body be not raised exalted and glorified with God we can have no faith or hope in him For this also we finde that that Body was prepared for him as absolutely necessary to doe the whole will of God in for mans salvation and that through him they might be saved as well as also that by him they might be judged in Righteousnesse according to the Gospell And so not only that he might therein suffer our Death and Curse But also that he might have it as through sufferings made perfect to offer up in Sacrifice to God as the Ransome or price of redemption in which God might smell a savour of Rest for fallen mankind and likewise to appear in in the presence of God as the Mediator between God and men and as the Great Apostle and High Priest of our profession that all fullnesse dwelling in him bodily we also of his fullnesse might receive c. yea that it is through the offering up of the Body of Christ once for all that we are sanctified 'T is through this man and because God hath raised him from the Dead that repentance and remission of sins is preached to us and by him all that believe are justified c. Yea because this man continueth ever therefore he is able to save to the utmost them that come to God by him and therefore also all judgement committed to him see Hebr. 10. 5-10-12 with ch 9. 11. 12. 14. 23. 24. 25. 26. 28. and ch 8. 1-3 4. and 7. 23. 24. 25. c. 1 Tim. 2. 5. 6. Joh. 1. 14. 16. with Coll. 2. 9. Act. 13. 37. 38. 39. Ioh. 5. 27. Act. 17. 31. This therefore is mainly considerable in that testimony of Christ delivered as the Ground of all our faith and hope that God hath raised up Jesus our Lord from the dead who was delivered for our offences even the same Jesus of Nazareth and in that his own personall Body in which he was to delivered Jesus Christ of the seed of David after the flesh Rom. 1. 3. 4. 2 Tim. 2. 8. This truth we have before sufficiently proved for confirmation of the hope of the Resurrection of our Bodies that dye in Adam Here we shall only farther shâ—w of how great weight and importance our Saviour and the holy Ghost by the Apostles signify it to be and the asserting and acknowledgement of it as one of the first and greatest things in the Word of faith on which the other things in it depend and in which they are included and therefore not to be passed over as a lighter matter or bieopinion to be so discoursed of or only to be of some lesser use To this it is very observable That our Saviour after his Resurrection In all those his appearances and instructions to his Apostles before his being taken up in which he was confirming and preparing them for that great work of giving forth the full preaching and revelation of the Word of faith to all Nations for the obedience of faith he then chiefly insisted on this to shew himselfe to them alive after his passion and that it was he himselfe the same that suffered and was hung on a Tree And that he had the selfe same body flesh and bones hands and feet really as a spirit without a body hath nor though it may sometimes assume such shapes that it was the same in which he sometime conversed with them in weaknesse that was nailed to the Crosse pierced with a speare c. And withall he instructed them that all this was necessary these things must needs be so fulfilled that repentance and remission of sins might be preached in his name Luk. 24. 36 48. Ioh. 20. 24. 27. with Act. 1. 3. Likewise the Apostle Iohn summing up the Word of faith The testimony of God concerning Christ they had received of him to declare unto us cals it a declaration of that which they had looked upon with their eyes and their hands had handled of the Word of life which being with such apt alusion to those words of our Saviour handle me and see for a spirit hath not flesh and bones as yee see me to have Luk. 24. 39. with Ioh. 20. 24. 27. Must needs meane the Lords body raised from the dead The man Christ Jesus alive after his passion in the same body in which he bore our sins to the tree which other believers are said not so to have seen Ioh. 20. 29. 1 Pet. 1. 8. yet to believe and in the beliefe of it to rejoyce and be blessed 1 Ioh. 1. 12. Hence also we read in that whole story of the Acts of the Apostles as in all their Epistles that they in giving forth the Gospell of Christ the Word of faith after the holy Ghost was poured out upon them from on high doc chiefly insist on this as the first and fundamentall things of all Orracles of God as now come forth The foundation of all our faith hope as now declared and of the resurrection of the dead and eternall judgment that God had raised up and exalted the same Jesus of Nazareth of the fruit of David's loynes according to the flesh that was crucified that his soul was not left in Hell neither did his flesh see corruption that God had given him glory in that Body in which he bore our sins to the Tree that our faith and hope might be in God And from hence do evidence repentance and remission of sins to be therefore preached to us through this man and in his name as Act. 2. 22-36 3. 14-21 4. 10-12 5. 30-32 13. 23-37 38. 39. Rom. 1. 1-5 4. 24. 24. 10. 9. 1 Cor. 15.