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
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
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
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
in mans nature 2. By asserting to them and instructing them into the generall resurrection of the dead both just and unjust by the same voyce of the Son of Man and his rendering to every man according to his works then And this as an antidote against their sinfull marvelling Whence in generall we may note this instruction signified to us that the Doctrines of the Resurrection of the dead and of eternall judgment by the voyce of the Son of Man are very fit and powerfull to strengthen faith in Christ And so in God for all that he hath said or promised against all the corrupt reasonings of the carnall mind or of the wisdome of the flesh they are mighty weapons through God to the pulling down of strong holds casting down Imaginations and every thing that exalts it selfe against the knowledge of Christ and bringing into captivity every thought to the obedience of Christ 2 Cor. 10. 4 5. Hence it is that the tasting of the powers of the World to come Hebr. 6. 5. is so placed as answering to the Doctrine of the Resurrection of the dead and of eternall judgment vers 2. signifying that those doctrines of the World to come are very powerfull to the correcting and silenceing carnall disputings and sinfull marvellings and so proved or tasted in the prevalency of them on the spirits of such as believingly consider them as 2 Cor. 4. 14 16 17 18 and 5. 1 10. Whence this apprehension of God as one that quickeneth the dead and calleth those things that be not as though they were yea he makes them to be in his so calling them as he commanded light to shine out of darknesse This is mentioned as that which strengthened Abraham against hope to believe in hope Rom. 4. 17. Yea that God raiseth the dead as the truth of that is evidenced in his having raised up Christ our Lord as the surety in man's nature from the dead In which he hath delivered us from so great a death and given assurance unto all men that he will raise them from the dead and judge them by that man whom he hath so ordained And also as it s manifested by and through Christ in his quickening all things and dayly delivering and saveing in deaths and from the evill of them as the Saviour of all men especially of them that believe This is declared as that which did strengthen the faith and hope of the Apostles and Believers in greatest tribulations and deaths and against all unlikelyhoods and impediments 2 Cor. 1. 9 10. 1 Tim. 4. 10. and 6. 13 For 1. Herein his infinite power for doing whatsoever he pleaseth is lively presented in the evidence and demonstration of the spirit that is in that Doctrine as contained and held forth in the testimony of Christ hence Abraham retaining such an apprehension of him as forementioned was fully perswaded that whatever he had promised he was able to performe And therefore when he was tryed offered up his onely begotten Son accounting that God was able to raise him up even from the dead from whence also he received him in a Figure Rom. 4. 20 21. Hebr. 11. 17 19. This great power of God in Christ as evidenced in his raising the dead would being believingly minded powerfully silence those sinfull marvellings in which men are vainly disputing against his words and unwisely inquiring concerning his works As how can it be that the works of Creation and providence should be witnesses of Gods goodnesse that is in and through Christ and so leading to repentance This consideration I say would correct and silence them that it is God that raiseth the dead and quickeneth all things and will bring all men out of their Graves to his judgment seat by Christ he it is that hath spoken it and of his own work to shew and manifest it in such wise Therefore our Saviour here propounds this Doctrine to correct their sinfull marvelling at that declaration of the present power of and in his voyce in the severall preachings of it in which it is by him sent forth to men vers 25. The hour is coming and now is when the dead shall hear the voyce of the son of God and they that hear shall live Marvell not at this says he for the hour is coming in the which all that are in the Graves shall hear his voyce and shall come forth c. And if it should not be thought a thing incredible that God should raise the dead and that by the man Christ and by the voyce and power of his word why should it be thought incredible that the same word as now witnessed and preached to men by any meanes of his appointment should be so powerfull as to open the blind eyes and make the dead to hear that in hearing they might hear and live why say some men this cannot be without power or free-will in man as of him to such hearing seeing the same voyce shall raise the dead bodies out of their Graves 2 In this Doctrine also is the discovery of a reward then to be rendered by him that is now preached to them and that according to every mans work after the Gospel rule of judgment And this Discovery being also with the evidence and demonstration of the spirit that accompanyes that whole Doctrine of Christ and especially in the plain and faithfull ministration of it puts an admonition upon mens spirits not to dally with him and with their own soules now while it is to day to beware of murmuring among themselves and lifting up Imaginations in opposition to the light and power of his testimonies to give more earnest heed to his words while they have opportunity that are able to beget and strengthen faith As perceiving in this Discovery of things to come that it is eternall life and eternall death that is set before them And the present opportunity is only theirs for chusing the one through the grace of God bringing salvation and for avoyding and fleeing from the other Therefore our Saviour uses this as a powerfull motive to warn men not to murmur among themselves now not only that no man can come to him except the Father which had sent him to draw them do draw him But also that whether they now come to him in his gracious drawings or no they shall come to him he will raise them up at the last day and bring them before his judgment seat Joh. 6. 43 44. with vers 36 37 39. And then those that now were incensed against him and would not come to him for life shall bow before him and acknowledge him Lord to the glory of God and justify him in their own everlasting destruction These and the like considerations in this Doctrine made it so powerfull on the spirits of the Apostles as we reade 2 Cor. 5. 9 10 11. 2 Tim. 4. 1 8. We may also here learn by our Saviours example how to answer correct and silence such sinfull marvellings in
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
the water and the spirit In the same chapter Joh. 3. 14 15 16. which verses are evidently a further demonstration and explication of that Doctrine vers 3 5. shewing in that whole explication what that water and that spirit is of which a man may be born again And there I say he changes the order used in vers 5 speaking to that first in his explication which was last in his first declaration of them Namely the spirit of which a man may be born again which he interprets to be in that office or work of the spirit The lifting up of the Son of man according to that Joh. 16. 14. And then explicates the water after to be that love of God to man-ward that is manifested in and through the gift of his Son which is both the ground of the spirits being sent to lift him up and also is it selfe commended displayed and shed abroad in such lifting him up as verse 17. with Rom 5. 5 6 7 8 c. And so the water and the spirit goe together and are one in and with the other poured forth abundantly by Jesus Christ for regenerateing men as Tit. 3. 3 4 5 6. which that we may understand our Saviour observes not the same order of expressions in the first declaration and following explication and after by his Apostles mentions them as joyntly coming forth together yea in the 1 Joh. 5. 8. expresly mentions the spirit first And then the water and the bloud of Christ through which the water is shed abroad by the spirit opening and sprinckling it and so mentions them as all agreeing in one and coming forth joyntly and together Other instances of like nature might be given But as we have said when the same order is alwayes observed in mentioning the same things as it is wherever the resurrection of the just and unjust is spoken off It 's more significant as to order of time to be observed by us in the coming forth of those things And at least it gives us occasion to observe what other Scriptures speak more fully to that point Now then That there shall be such an order in the Resurrection of the dead and eternall judgment by Christ That Christ the first fruites being already raised from the dead shall afterwards even at his coming raise up them that are his and bring them with him and then after that the end All that dye in Adam shall be made alive by him but every man in his owne order yea that the dead in Christ shall rise first not before the Survivers of that body then shall be changed for that shall be at the same time they shall not one prevent another But Before the rest of the dead as Revel 20. 5. even immediately at his descending and coming downe from Heaven And then at the same moment the Survivers of them being changed they shall be taken up together to meet the Lord in the Ayre And so he shall bring them with him and they shall be from thence forth ever with the Lord in their soules and bodies reunited All this is full and expresse in 1 Thess 4. 14-16 1 Cor. 15. 22 23. with Rev. 20. As likewise that though all that sleep in Jesus God shall bring with him they shall meet him in the Ayre and so come with him at his coming yet death shall not then immediately at his coming be wholly destroyed but remaine in Beeing and in being as an enemy after his appearing and in the time of his reigne yea it s the last enemy that shall be destroyed by him in that day of his reigne is also clearly expressed in that 1 Cor. 15. 23 25 26. After he hath said those that are Christs shall be made alive at his delivering up the Kingdome That he must reigne till he have put all his enemies under his feet The last enemy that shall be destroyed is Death Though death shall be perfectly destroyed in the children of the first resurrection Immediately on his coming to destroy his enemies and take his great power and reigne And they shall be Princes and Reigners with him yet death is not presently perfectly destroyed but remaines in being as an enemy and is the last that shall be destroyed As to say 1 It must needes still remaine in Beeing and in some sence reigning on the Bodies of those that shall be the subjects of that Kingdome that shall be possessed and administred by the son of man and the children of the first resurrection A thousand yeares on Earth even upon those that are saved left or reserved from being cut of in those sweeping and dissolateing judgments that shall be immediately executed on the Earth at his personall coming to take the Kingdome And so upon the people that shall then be born The Nations that shall presently and abundantly multiply and increase of those few who shall all be the subjects and admitted to walk in the light of that glorious Kingdome Isa 24. 6. 13 14. 66. 19. 60. 21 22. Psal 102. 18 22. Revel 21. 24. I say death or mortallity must needs still remaine in being on them though not so imbittered with violent diseases paines and miseries as now The creature being restored and all other enemies subdued so that men may generally live and live happily in submission to that glorious Government much or all the time of it Yet in a state of mortallity till they have passed through it For it s appointed to all the whole kind of man once to dye yea they must all first bear the Image of the earthy So that mortallity must needes continue in being as long as there is any off-spring or generation of mankind coming forth which that there shall be in the time of the administration of that Kingdome on earth the forecited Scriptures shew yea the Psalmist prophecying of that Kingdome declares this to be the blessednesse of all those subjects of it that fear the Lord and so volluntarily submit to and rejoyce in that Government They shall see their childrens children and peace upon Israel Psal 127. Though they that shall be counted worthy to obtaine that World and the Resurrection from the dead they neither marry nor are given in marriage nor can they dye any more for they are equall unto the Angels and are the children of God being the children of the Resurrection Luk. 20. 35 36. They shall possesse glory of a far higher nature not as subjects but as Reigners with Christ yet among the subjects of that Kingdome and World to come that are not the children of the Resurrection but under their Government there will be marrying and wonderfull increase and multiplication such as in no time before compare with that Psal 127. Isa 60. 21 22. And while so and that they are not yet the children of the Resurrection That mortallity remaines on them is clearly imported in that of our Saviour last mentioned as also in what hath been already said it must remaine