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
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
mighty voyce 1 It shall be by vertue of or because of his being the son of man his being made so and his continuing ever to be so by and in the vertue of the works finished in that his own body which the Father gave him to do on Earth So much is plain in the foregoing verses compared with this The Father judgeth no man but hath committed all judgment to the Son For as the Father hath life in himselfe so he hath given to the Son to have life in himselfe and hath given Him authority to execute Judgment also because he is the son of man yea on that this which followes in the Text doth also depend being part of that exccution of judgment to which the Father hath given him authority Because he is the Son of man therefore it is that all that are in the Graves shall hear his voyce and shall come forth c. If he had not suffered the judgment of this World which the Father had against them under which they were fallen by the transgression and disobedience of the first man in which all have sinned and by that sin and sinfullnesse which thereby entred into and overspread the whole nature which judgment he could not have suffered if he had not had a body prepared for him in mans nature subject to all our infirmities yet without sin And if also in suffering that judgment he had not so satisfied as to discharge and overcome it If he had not compleated righteousnesse in riseing up from the Dead in the name power and glory of the Father that delivered him to it And in the same body in which our sins were imputed to him and in which he bore them to the Tree a Conquerour over all that Curse and Death inflicted on him for us And offered up that body an acceptable and effectuall ransome or price of Redemption to God for all mankind so as to be therein and as such a ransome received and accepted for ever with the Father now no more to return to coâ—ruption Then that first judgment could not have been remitted nor mankind released from under it to him And the whole judgment of them committed to him nor could he have received authority and power to raise them all out of the first death And bring them to his judgment seat But this power authority and glory is given him because he is the Son of Man according to that Joh. 12. 31 32 33. Now is the Judgment of this World namely then when his soul was in trouble as vers 27. in that Agony in which it was made an offering for our sin Then was the Judgment of this World executed on him and suffered by him now shall the Prince of this World be cast out That is this suffering work being over and finished By vertue of it and of the well-pleasednesse God hath taken in it The power of death should be and was before vertually taken from Satan And he cast out of that dominion and principallity he had gotten over mankind by the receite and prevailency of his temptation Bringing sin weaknesse and death into the World and upon the whole nature And so bringing whole man under the Judgment of banishment and separation from God in the first death which was such as left them as so shut out from God necessarily under the power and dominion of Satan subject to his bondage all their life time And so for ever to be left under the power and dominion of the first death This plot and snare of Satan he hath broken That no man is necessarily holden out from God by sin death or the Curse of the Law as so brought in nor shall any be for ever holden in that death Christ hath abollished death by his appearing and therein spoyled Principallities and Powers The Prince of this World is judged And see what followes And I says he if I be lifted up from the Earth will draw all men to me which he spake saith the Text signifying by what death he should dye yet doubtlesse 't is a direct expression of his exaltation with the right hand of God in that Body in which he bore our sins to the Tree But that so expressed as therein was signified the manner of his death by being lifted up upon the Cross through which and by meanes of which he was so exalted And so in both it answers to this Text Because he is the son of man Because of his taking mans nature in that one body prepared for him and in that his own body humbling himselfe to death even the death of the Cross as the Son or Heyre of man even his Heyre at Law of all his sin misery death and curse that came in meerly through the offence of one man Adam Therefore he being raised from the dead by the glory of the Father in that his own body in which he bore our sins to the Tree now no more to return to corruption and exalted with the right hand of God to appear in his presence in Heaven it selfe for us is therein glorified with the Fathers own selfe so as to bring all men under his power dispose and Government in their severall Ages that through him they may be saved yea therefore because of his sufferings and giving himselfe as raised from the dead and being accepted for ever a ransome for them all he will redeem them all wholly from the first death ransome them from the power of the Grave and bring them to his Judgment seat Hose 13. 14. with 1 Tim. 2. 6. For to this end Christ both dyed rose and revived that he might be Lord of all both dead and living Rom. 14. 9 11 12. Phill. 2. 6-11 For as by man came death so by man also the resurrection of the dead for as in Adam all dye and that is no otherwise but in the demerit and influence of his transgression Rom. 5. 12. even so in Christ That is in the merit or vertue and influence of his perfect sacrifice and righteousnesse shall all be made alive Hence the Apostle gives this as the ground of that Doctrine that we must all appear before the Judgment seate of Christ that every one may receive according to the things done in the body whether good or bad namely that one dyed for all and rose again so effecatiously as it was accepted with the Father as if all had dyed and to such a gracious end that they which live every man in his severall Age and life time should not hence forth after this grace comes to him bringing salvation live to themselves but to him that dyed for them and rose again If he had not dyed for them their death and suffered their curse and that so effectually as to become himselfe a ransome for them a price of redemption from that death and curse They must necessarily have perished for ever in and under it If also this had not been by the grace of God and so reall
his righteousnesse for the remission of sins that are past And that he might be just and the Justifier of him that believeth in Jesus where is boasting then it is excluded By what Law of works Nay but by the Law of faith And hence the Apostle concludes the forementioned Doctrine of Justification and so being made the righteousnesse of God in Christ by faith without the deeds of the Law suitable also to that Rom. 5. 17 18 19. Gall. 3. 13 14. As also 3 Concerning that wonderfull manifestation of Gods graciousnesse to manward and having no pleasure at all in the death of any sinner no not in the death of wicked and rebellious Backsliders while yet it is to day and of the plenteousnesse of redemption even the forgivenesse of sins with him in Christ that he may yet be feared and hoped in by such And of the everlasting goodnesse excellency and certainty of this ground and way of believing in Christ for all and so of seeking righteousnesse and strength in the Lord so as by faith in him I say concerning that wonderfull manifestation of all this that is in Gods riches of compassion shewed in for bearing and suffering long with such froward and rebellious Backsliders and in his using such manifold and various meanes for the seeking up the lost and Wanderers by Christ And in his infinite readinesse as with great desire and joy to receive such on their turning to him in the light and power of his reproofes which are alwayes still with discoveries of his goodnesse melting and turning the soul to him His not upbraiding such with their weaknesse dullnesse brokennesse and imperfection in their turning or looking again to him not breaking the bruised reed nor quenching the smoaking flax nor remembring their former unprofitablenesse backslidings and iniquities against them But graciously healing them loving them freely and casting all their sins into the depth of the Sea not of works but of the grace of him that calleth even of his grace to man-ward and for that love wherewith he loved them while dead in sins and trespasses and walking after the course of this World That in them he might shew a pattern of the exceeding riches of his grace in Christ to others even in Ages to come according to those Scriptures Math. 18. 11. 14. Luk. 15. tot Isa 42. 1-6 18-21 chap. 50. tot Jer. 3. 1. 12 14. 4. 1 2. Hose 14. Mich. 7. 18 19 20. Eph. 2. 1 4. 5-7 c. And that this rightly known believed with the heart and believingly minded would make us willing to confesse our sins and acknowledge our aptnesse to wander our readinesse to halt our manifold iniquities and backslidings from him that hath called us into the grace of Christ yea particularly to take shame to our selves in confessing wherein soever any of us have exceeded and perverted that which was right and acknowledging how unprofitable shamefull and destructive such wayes are and have been to us and further might have been even to the losse of our soules for ever had not his tender mercies and compassions in Christ to sinners been infinite as Psal 38. 15 16 17 18. Jer. 3. 12 13. Job 33. 27. yea also that while yet through the riches of his compassion and the infinite and everlasting vertue and power of the sacrifice and mediation of Christ with the Father for us a Door is held open for our turning to him opportunity given and his goodnesse with it melting and moving to repentance if yet we resuse to return and go on still in our trespasses wickedly departing from him by an evill heart of unbeliefe hide our sins and will not be healed or after so many deliverances sin again we shall not prosper But so going on falling away till the opportunity be past shall make it impossible to our selves to be renewed again by repentance and make our drawings back in the finishing of them compleatly to our own perdition and so aggravate our everlasting condemnation by the manifold mercies bestowed and so oft renewed against which we have sinned and hardened our selves to the utmost Nor is there any harm in such apprehensions and acknowledgments of our own aptnesse to wander readinesse to halt And of the perniciousnesse and danger of willfullnesse in wandering and refusing to be healed to be ever with us While Gods love and faithfullnesse in Christ the plenteous redemption forgivenesse of sins and healing with him The riches of his compassion and tender mercy in Christ for recalling and on their turning receiving pardoning and healing greatest Back-sliders while it is yet to day is with it known and believingly minded by us But much profit is administred by these apprehensions together retained even gracious admonition with encouragement to turn to him from whom we have deeply revolted seeing yet there is such mercy with him and plenteous redemption that he may yet be feared and hoped in by such as Psal 130. These then being the Instructions which she desired should be opened to the people we shall speak some thing farther to them in the explication of the point under consideration And first to the first part of it who they are that have done good Here conder 1 What that is which by the wisedome of God is called mens doing good 2 When is the time or opportunity for doing it 3 When in a Scripture sence any are said to have done it 1 That which is by the wisedome of God accounted and here called Mens doing good is explicated in the former verses to be Mens honouring the Son and so there honouring the Father in him vers 23. with 1 Joh. 2. 23. And that in hearing the word or voyce of the Son the preaching of peace by Jesus Christ in that hearing given them in the evidence and demonstration of the spirit with power that is in the declarations of that his word or voyce vouchsafed them so as by it and according to it to believe on him that sent him see vers 24 25. with 1 Joh. 2. 24 25. 5. 9 10 11 12 13. Joh. 1. 12. And to this we have the generall consent of all Scripture For of all Adam's naturall posterity there is none righteous or that doth good in any light wisedome strength or works of their own By the deeds of the Law shall no man be justifyed in the sight of God for by the Law is the knowledge or discovery of sin in their best as well as in their worst works They therefore only are accounted doers or workers of good to whom God imputes righteousnesse without works And that is To him that worketh not That seekes not to attaine righteousnesse by the works of the Law or in his own wisedome and strength by which no man shall prevaile But ceasing from his own works believeth on him that justifyeth the ungodly he believes for righteousnesse or seeks righteousnesse by faith in Christ and not by the works of the Law as Rom. 9. 30. 32. and
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
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
as his own sins And he owned and acknowledged them and willingly bore and suffered for them as his own sins Psal 40. 12. 1 Pet. 2. 24. Though he knew no sin for God made him that knew no sin to be sin for us 2 Cor. 5. 21. All we like sheep have gone astray namely in that offence of one in which all have sinned Rom. 5. 12. 3. 23. Therein we have volluntarily and together run out from God at one Gap and so like Sheep And from thence have turned every one to his own way As the naturall fruit of that first generall departure we are naturally following every one his own lust Thus both the branches of the sins of the first forâ— are expressed and with respect to them all he affirmes the Lord hath laid on him the iniquity of us all Answerable to which is that of the Apostle 2 Cor. 5. 19. God was in Christ reconcileing the World to Himselfe not imputing to them their trespasses meaning plainly by their trespasses as appeares by the matter treated on and the dependance those expressions have on the former even all their trespasses that occasioned and brought in the first enmity and breach between God and mankind which God was in Christ reconcileing and making up in those works he gave him to finish in his own Body on the Earth And so all those sins and trespasses in which they were naturally dead and are so as considered without and before this gift and the grace in and through it which were all their sins as so considered as before is shewed God did not impute to them their trespasses but laid them upon his own Son And he was delivered for them as the guilty Person even as for his own sinnes The sins of the World after the second or following consideration viz. All those in which men sin after the similitude of Adam's transgression against the light and power of the grace of God bringing salvation loving and chusing darknesse when light comes These having no possibility of Beeing in the World before the consideration of peace made for men and preached to them by Christ were not of those imputed to or laid upon Christ as his own sins for him to satisfie for And take away from before the Father by and in that Act of the sheading of his bloud and offering up of his Body once for all But sins of that nature are still imputed to and charged upon the people by God while they continue in them Joh. 20. 23. with ch 3. 18 19 36. Yet for these sins also he was delivered and did give himselfe and shead his bloud That thereby he might purchase and obtain power to take away sins of this nature as they should be found in men while his grace is bringing salvation to them and so to make reconciliation for the sins of the people by his dayly mediation in the infinite and abideing vertue of his one oblation Hebr. 2. 14-17 Therefore was he made under the Law and all our sins after that first consideration imputed to him and laid upon him that by or through his sufferings he might not only make peace and attonement for them But thereby also obtain plenteous redemption even the forgivenesse of sins and so become by meanes of that death which was for the Redemption of the transgressions under the first Testament The Mediator of the new Testament yea a standing propitiation for the sins of the whole World even for their sins after the following consideration Hebr. 9. 15. with 1 Joh. 2. 1 2. For of sins of that nature he speakes 1 Joh. 3. 8 He that committeth sin is of the Devill Every man is a sinner and wholly sinfull from Adam even as a naturall heritage But the grace of God in such wise brings salvation to all men in due time that men are not left in a necessity of committing serving and so pineing away in their iniquities Therefore he that committeth or serveth consenteth yeildeth up to and walketh in sin he is therein of the Devill begotten born and led of Satan willfully consenting and complying with him against the light and power of the grace of God bringing salvation And to this he addes For this purpose was that Son of God manifested that he might destroy the works of the Devill not only to destroy his first and great work in which he had prevailed over all mankind by suffering the judgment of this World And so breaking the snare and casting him out of his principallity he had over mankind by conquest made in his resurrection But also that by vertue thereof he might destroy his following works in taking away those following sins of men complying with him in his new temptations which provoke and make lyable to that wrath that is yet to come in respect of the execution of it the second death And so it answers to the fifth verse yee know that he was manifested to take away our sins even our sins committed and continued in by us against the grace of God and hope set before us in Christ to purify us in which the Law also is transgressed as appears by comparing this with verses 3 4. He gave himselfe for us and for our sins that he might redeem us from all iniquity that he might deliver us from this present evill World And so that he might purify to himselfe a people out of the World for the good of the World a peculiar people zealous of good works He suffered the just for the unjust that he might bring us back from all our wandering to God So that he needs not to offer dayly or often as the former Priest first for his own sins and then for the peoples For this he did once when he offered up himselfe That one offering was first for all those sins of the World which were imputed to him as his own sins that therein peace and attonement might be made for them that they might not be so imputed to us And then also the same offering was for the sins of the people even those that are still imputed to them while they coâ—tinue in them And so he was delivered and gave himselfe for them as for the sins of the people that they might be found guilty of and running into after his grace bringing salvation to them and during the day of his grace and patience towards them That by that one offering perfected through sufferings and in his resurrection and ascension he might be impowred in the name of God to make intercession for the transgrestors and so to take away the sins of the World by his continued mediation appearing in the presence of God for us That patience and forbearance may be exercised towards Rebbels while it may be for their good And that he may in the same name of the Father give unto these that while it is yet to day are moved to repentance by his goodnesse whereby he is all the day leading to it The forgivenesse