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
unto him even to the man Christ Jesus He is the Mediator between God and men who gave himselfe a ransome for all to be testified in due time And this that all men should honour the Son even as they honour the Father that they should acknowledge his right of Lordship by purchase and redemption and by the Fathers gift to be as large and full as is the Fathers right of Lordship by Creation and absolute propriety in And liberty to dispose of them as his Creatures for the Father hath committed all judgment to him as the Son of Man whence also his ability and fitnesse to judge is the same with the Fathers for the Father hath now actually glorified him in mans nature with his own selfe the glory he had with him before the World was haveing finished the works the Father gave him to doe on Earth which were also so accepted as finished with the Father from the beginning of the World He hath put his spirit on him to bring forth judgment to the Gentiles so that he stands in the strength of the Lord and in the Majesty of the name of the Lord his God Joh. 11. 4 5. Math. 28. 18. Isa 42. 1 6. with ch 11. 1 2. Mich. 5. 4. That Men in honouring him might honour the Father in him and that in hearing his word and through and according to it believing on the Father that sent him and whosoever so doth the Father through that word and according to it justifies them and makes them partakers of eternall life and the rest he holds under condemnation by and according to the same word doctrine law and rule of the Son of Man so bearing witnesse of him yea that men might honour him The glory the Father hath given him is such as in which he is infinitely strengthened fitted and appointed to call all the ends of the Earth as Isa 55. 4 5. 45. 22. Psal 50. 1. Math. 28. 18 19 20. Mark 16. 15 Luk. 24. 47. Act. 3. 22 26. And that in the name and power of God his Father in such wise as to make the dead to hear to open the blinde eyes and awaken those dead in sins or make his word so powerfull to the awakening them that they might in hearing hear even in the light and power of his voyce in the Gospell as that is by any meanes of his appointment witnessed preached to them and that they that in hearing doe heare may be quickned and made alive by it 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 both here and hereafter because he is the Son of Man 3 In the verses under consideration he compleates the discovery of the excellency of his person and works and his singular one-nesse with the Father in declarâ—ng those greater and more glorious works which the Father will after shew and bring forth by him in the generall Resurrection and judgment And with this also corrects their sinfull marvelling at what he had before declared Marvel not at this for the hour is coming in the which all that are in the Graves shall hear his voyce and shall come forth c. The end and scope of our Saviour then in the text appeares to be to discover the excellency of his person and works as he is God-man the word made flesh the son of God the son of man and therein to teach and lead into the understanding and usefulnesse of things to come even of the resurrection of the dead and of eternal judgment by Jesus Christ he is Lord of all And ended this is the prime end and scope of all Scriptures to bear witnesse of Christ Joh. 5. 39 as the Son of God the Saviour of the world the Lord by purchase and so the Judge also of quick and dead 1 Joh. 4. 14. Act. 10. 36 42. yea this is the way of the holy Ghost in them to teach all things and lead into all truth and so to shew even things to come in the demonstration of him or by glorifying him and that in taking of his things and shewing them Therein he commends and displayes the compassionate love mercifull kindnesse and pitty of God to sinners Joh. 3. 16 17. Rom. 5. 5 6 7 8. his faithfulnesse and readinesse in giving all things with him Rom. 8. 32. And to accept all comers into delightfull love and favour without upb ayding or respect of persons 2 Cor. 5. 17. with verses 14 15. Act. 10. 34 35 43. As also his unspeakable terror against scorners that will break forth afterward if while it is to day they receive not the love of the truth to save them 2 Cor. 5. 11. 14 15. Hebr. 10. 29. Yea there he shewes mans sinfulnesse vilenesse and deadnesse in shewing him in whom his help is 2 Cor. 5. 14. And so the unprofitablenesse of all his works and therewith also the greatnesse of the evill of unbeliefe and unthankfulnesse of loving and chusing darknesse when light comes Joh. 16. 8 9 10. yea thereby he leades into all truth and so shewes things to come vers 13 14. The word of the beginning of Christ being the Doctrinall foundation of repentance from dead works and of faith towards God and of the Doctrine of Baptismes and of laying on of hands and of the resurrection of the dead and eternall judgement Hebr. 6. 1 2. Called therefore the great things of his Law the vision of all Hose 8. 12. Isa 29. 11. with ch 28. 12 16. The key of knowledge Luk. 11. 42. 52. That by an exercise of faith in him according thereto we might reape the profit and use of all Scriptures 2 Tim. 3. 15. The way in which our Saviour proceeds in pursuance of the forementioned scope and end in these verses is 1 By warning or admonishing them against sinfull marvelling such as is the proper fruit and issue of unbeliefe and an impediment to faith for there is a marvelling that 's good and commendable such as is of faith an esteeming reverencing and so admiring the unsearchable depth and excellency of the truth wisdome and goodnesse of the things believed and perceived as passing all understanding and knowledge such as that Rom. 11. 31. with Eph. 3 18 19. Phil. 4. 7. Psal 40. 5. and 71. 15 17. But that marvelling that 's not of faith but an impediment to it such as in which a man lookes upon the things set before him in thy testimony of God concerning Christ as strange absurd and incredible because he cannot comprehend it by reason such as that in Nicodemus how can this thing be Joh. 3. 9. like that Joh. 12. 34. with Hosea 8. 12. and Isa 29. 9 12. Against this our Saviour admonisheth them marvell not at this namely that which he had already declared of the present power of the voyce of the son of God by reason of the glory which the Father had given him
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
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
wholly destroyed so that there shall be no more darknesse or shadow of death in which the workers of iniquity may hide themselves Hose 13. 14. Revel 20. 13 14. Job 34. 22. All that are in the Graves shall hear his voyce and shall come forth now how or in what consideration of them they are in the Grave or dust of the Earth is evident that it is in the flesh or body as distinct from the spirit or soul which departs out of the body at death and returnes to God that gave it to be appointed to its proper place either of prison or liberty till the resurrection of the body At death the dust returnes to the Earth as it was and the spirit returnes to God that gave it Eccles 12. 7. In death there is no difference between a man and a Beast as to outward appearance But there is this great difference to be believed though no man can by sence perceive it or by Philosophy comprehend it That the spirit of a Man goeth upward whereas the spirit of a Beast goeth downward to the Earth Eccles 3. 20 21. Hence 't is said of Rachel that her soul departed when she dyed Gen. 35. 18. So David saw corruption his flesh or body did turn to dust when as notwithstanding his spirit was with other spirits of just men made perfect as far as the spirit without the body is capable Now then the resurrection of the dead is such as in which the flesh or body that sleepes in the dust of the Earth shall be wholly redeemed from death and the Grave from that death to which the Grave is annexed even that death which presently turns them to corruption and dust if they rest in it All that are in the Graves shall come forth even all the dead Bodies of men that sleep in the dust of the Earth And shall never more return to dust again or be hidden in the Grave or any such disappearing state of death which unspeakably addes to the happinesse of those that have done well And to the misery and terror of the other Furthermore That the resurrection shall be of the same bodyes of men that dye in and from Adam even of the same that returnes to dust and corruption in those that sleep or rest in death That the selfe same shall be raised by Christ and made alive from that death though it shall not be raised the same or in the same quality yet that it even the dead the same body that dyes and is dead shall be raised and not another thing or body in the stead of it is evident from the resurrection of Christ which is both as hath been hinted already The foundation of the resurrection of the dead and also the first fruites of the same As saith the Apostle 1 Cor. 15 20. But now is Christ risen from the dead and become the first fruites of them that slept whence also he calls him the first born from the dead Coll. 1. 18. Now as the Apostle in another case argues the lump or harvest must needs be such as is the first fruites of the like nature or kind as Rom. 11. 16. If therefore the resurrection of Christ was the raising up from the dead of the same body that dyed in which he bore our sins to the Tree even Jesus of the seed of David after the flesh Then it follows necessarily that the resurrection of the dead by him is the raising up and making alive from that death the same bodies that dye in Adam else his resurrection in the same body in which he dyed could not be the first fruites of theirs But that the resurrection of Christ was of the same body that was hung upon the Tree and dyed is most clear First from his own demonstration of it after his resurrection and before his being taken up In all which he shewed saith the text Act. 1. 3. himselfe to them alive after his passion or suffering by many infallible proofes himselfe alive after his passion himselfe that suffered and dyed the same himselfe alive again after that his passion himselfe the same man the same person the same Jesus of Nazareth And in the same body in which he suffered and dyed and that was laid in the Sepulchre as we may see more fully and particularly in the narrations as Luk. 24. 39 40. Behold my hands and my feet that it is I my selfe handle me and see for a spirit hath not flesh and bones as yee see me have And when he had thus spoken he shewed them his hands and his feet Again vers 46 47. It was necessary that the same Christ that suffered and dyed should rise again the third day And that repentance and remission of sins should be preached in his name Likewise Joh. 20. After they had been at the Sepulchre and found not the body of Jesus there Jesus himselfe appeared to them and after some reasoning with them he shewed them his hands and his feet Then saith the Text were the Disciples glad when they saw the Lord vers 20. Again vers 27 Then saith he to Thomas reach hither thy finger and behold my hands and reach hither thy hand and thrust it into my side and be not faithlesse but believing Thomas having said before vers 25. That unlesse he should see in his hands the print of the nayles and put his finger into the print of the nayles namely by which he was nayled to the Cross And thrust his hand into his side namely that was pierced with a Spear Joh. 19. 34. he would not believe For which though he deserved reproofe and went not without it yet our Saviour graciously condiscended to his weaknesse for our further confirmation Secondly this is also most clear from the holy Ghosts Testimony of him after his ascension and being received up into Heaven That it was the same that the Jewes slew and hung on a Tree whom God had raised and exalted with his right hand a Prince and a Saviour And whom the Heaven must receive till the restitution of all things Act. 5. 30 31. 3. 13 21. He even the same that was dead is alive for evermore and hath the keyes of Hell and death Rev. 1. 18. This man continues for ever even the man Christ Jesus And therefore is a powerfull Mediator and high Priest Hebr. 7. 23 24 26. 1 Tim. 2. 5 6 See it very largely and expresly demonstrated Act. 2. 22-36 13. 23 38. That that man Jesus of Nazareth of the seed of David after the flesh who had been approved by God amongst his enemies by miracles and signes as they also knew Him whom they by wicked hands had crucified and slain Him God had raised up having loosed the paines of death because it was not possible that he should be holden of it That David being a Prophet and knowing that God had sworne with an oath to him That of the fruit of his loynes according to the flesh he would raise
come forth But having mentioned that hour or time coming that then was already begun as a distinct hour or time of it selfe he then mentions this as another and following hour in which all that are in the Graves shall hear his voyce and shall come forth c. This hour then shall not come untill that be finished that was then already begun Yen 3 That it shall immediatly succeed that is evident also in the expressions In that of the first he saith the hour is coming and now is and then with reference to that saith of the following the hour is coming as who should say The next after this hour or time that now is or is already begun it shall follow it at the heeles Now then for our understanding the time of the Resurrection of the dead and of eternall judgment as expressed and signified to us by our Saviour in this text It s needfull for us to consider 1. What is that hour or time mentioned in the 25 verse as coming and already come or begun 2 What is that hour or time immediatly following or coming next after that mentioned in the 28 verse after which is our enquiry 1 The hour or time mentioned in the 25 verse of which our Saviour saith it was coming and was then already begun it appeares by comparing it with the former verses to be the time of the ministeriall preaching of the voyce or woâ—d of the son of God in mans nature as already come in the flesh which was begun by the Lord himselfe his forerunner John preparing the way to it And confirmed by those that immediately and personally heard and received it from himselfe Hebr. 2. 4. This ministration or dispensation is called the preaching of peace by Jesus Christ Act. 10. 36. His speakeing from Heaven as distinguished from Moses ministration or speaking on earth Hebr. 12. 25. For though this voyce did begin to come forth in our Saviours personall ministration on earth yet it was confirmed and given forth in full by him from Heaven after his ascension in that wonderfull pouring out of the holy Ghost on the first witnesses And by them to all Nations for the obedience of faith And he is spiritually present with it to the end of the World yea that beginning of the coming forth of it in his personal ministration on earth was also his speaking from Heaven He being then in the bosome of the Father so as never man was did more fully and clearly reveale him And so it s here called the voyce of the son of God even of the only begotten son of God that was in the bosome of the Father as Joh. 1. 18. Both as now already begun in his personall ministration and as after more fully to come forth from him when ascended into Heaven in that ministration of the spirit which yet was not so given till he was glorified Joh. 7. 39. This is that called the coming forth of grace and truth by Jesus Christ of the fullnesse of which ministry the Apostles received after his ascension And so called as distinguished from the coming of the law by Moses Joh. 1. 16 17 18. The preaching of the Kingdom as distinguished from the Law and the Prophets Luk. 16. 16. The manifestation of the righteousnesse of God by the faith of Christ as distinguished from the former witnesses of it in the Law and Prophets Rom. 3. 21 22. Christs bringing life and immortallity to light by the Gospell 2 Tim. 1. 10. And so the testimony of the Lord verse 8. And here the voyce of the son of God his word preaching or ministry Gods speaking to us by his Son as distinguished from his speaking in sundry manners in former times Hebr. 1. 1 2. Now the time of the continuance of this ministry is expresly shewed to be To the end of the World in this corruptible state of it or the World that now is All power saith our Saviour is given unto me namely in mans nature even in that body in which he bore our sins to the Tree being now raised from the dead and as the great and last Prophet to the Nations Gods light to the Gentiles and his salvation to the ends of the Earth Goe yee therefore Disciple the Nations baptizeing them that is in pouring out this word or Doctrine upon them Publishing his name and repentance and remission of sins in it for all And also in outward sealing or witnessing the truth of that in that ordinance of baptizeing with water in that name And so baptizeing them in the name of the Father and of the Son and of the holy Ghost as now come forth in him Teaching them to observe all things whatsoever I have commanded you and loe I am with you alwayes to the end of the World Math. 28. 18 19 20. And so the Apostle saith They had received the grace of Apostleship fully to make known and give forth the preaching of Christ which was kept secret since the World began but was now given by the Father to the man Christ raised from the dead As the last and great Prophet even the same which he began personally to preach on Earth The fullnesse of which he had now given to them as his Ambassadors for obedience of the faith among all Nations for his name Rom. 1. 5. 16. 25 26. 2 Tim. 4. 17. Yea our Saviour further saith That this Gospell of the Kingdome must be preached in all the World for a witnesse unto all Nations And then shall the end come Math. 24. 14. This ministration is to continue till then whence 't is called the dispensation of the fullnesse of times Eph. 1. 10. And those gifts that are so given unto the Church as that they are said to be set in it as distinguished from those that were added to accompany them chiefly in the beginning of that dispensation 1 Cor. 12. 28. with Eph. 4. 11. They are so given and set in it for that work of the ministry and to be exercised therein till we all come in the unity of the faith and acknowledgement of the son of God to a perfect man to the measure of the full age of Christ in his body The Church even till the time when they shall all be brought together in a perfect state in the first resurrection Eph. 4. 11 12 13. Whence also the times and ages or dayes of the World that now is from the beginning of the coming forth of that voyce of the son of God are called the last dayes as distinguished from those former sundry times in which God spake in divers manners Hebr. 1. 1 2. yea the last time or age of the World and the time of the last dispensation or ministration to be given to it 1 Joh. 2. 17 18. with Eph. 1. 10. The hour or time of the voyce of the Son of God or of the preaching of Jesus Christ and by him in the man our Saviour shewes to be the last After he
and effectuall with the Father as that through Christ in the name and grace of the Father they might have been saved in due time They could not be righteously judged for denying him that bought them and not receiving the love of the truth that they might be saved His judgment therefore from such demonstrations is and shall be evidenced to be according to truth against them that commit such things see Rom. 2. 2. 4. 5. 10-16 3. 3 4. Act. 17. 30 31. 2 Thess 2. 10. 11 12. Though the spirit that dwelleth in us as of us Justeth to envy and pride yet God giveth more grace and because he doth so therefore he saith He resisteth the proud that still persist in their pride and stubbornnesse notwithstanding his grace bringing salvation did abound and was more then their naturall filthinesse and corruption and would have overcome all for them and in them had it not been willfully again and again rejected by them This is the condemnation that light is come into the World and men loved darknesse Jam. 4. 5 6. Joh. 3. 19. Therefore also in the right understanding of the greatnesse and truth of this love of God in Christs dying for all and through it to manward the Apostles did discern and know the unspeakable greatnesse of his terror against Scorners in that Day of his judging all men by Jesus Christ according to their Gospell 2 Car. 5. 10. 11-14 15. Hebr. 2. 3. 10. 29. And the truth is whatever is said to the lessening or taking off from either the greatnesse or truth of Gods grace in and through Christ to manward tends every whit so much to the extenuating of their evill that sin against it and to the abating or taking off from the clear discoveries of the terror of the Lord and the greatnesse and equity of his severity that shall be against Scorners persisting such and so to the blunting the edge and taking away the force of all Gospell admonitions and warnings for according to his fear or grace and glory in Christ to manward that he might be feared by them now even such so infinite and unspeakable will be his wrath against Scorners then Psal 90. 10 11. 2 This Resurrection and Judgment shall be effected by his mighty power In the immediate and wonderfull putting forth of his voyce even the same powerfull voyce or spirit that now breathes in the Gospell to the awakening the dead or making them to hear and to the making partakers of life them that in hearing hear That it shall be by the same voyce is clear in the 25. and 28. verses compared This more wonderfull efficacy of his voyce in raising the dead and bringing them in judgment is here declared to correct and silence their sinfull marvelling at the 〈◊〉 power and efficacy of the same voyce on the spirits of men before 〈…〉 â—uch is asserted by the Apostle Rom. 8. 11. If the spirit of him that 〈…〉 the dead dwell in you he that raised up Christ from the dead 〈…〉 also quicken your mortall Bodies that is Raise them in the first Resurrection and to life by the same spirit that now dwels in you And in such wise also the generall Resurrection of all the rest of the dead shall be effected by him in the last day as is signified Joh. 6. 39-44 where he not only saith that he will raise them up at the last day But clearly signifies that he will doe it by the same power by which he was now sent to draw them and was drawing them even by that eternall spirit by which he was raised and with which he is filled and cloathed without measure in that Body in mans nature by vertue of his sufferings and by which he is now striving with and working on the spirits of men to the drawing and quickening them yea that word that he hath now spoken to them and preached by his spirit to their spirits shall judge them at the last Day Joh. 12. 48. By the power now graciously breathing in it to make them willing they shall then be brought to his judgment Seat whether they will or no And be judged by and according to it God hath appointed a Day in the which he will judge the World in righteousnesse by that man whom he hath ordained whereof he hath given assurance unto all men in that he hath raised Him from the dead by whom in the mighty putting forth of the same power and spirit he will judge discern discover and bring to light and judgment every secret thing whether it be good or bad And so judge the secrets of men by Jesus Christ according to Paul's Gospell This Instruction is used in Scripture for consolation to those that now receive and retain this voyce of the Son of man This word and spirit in it by which he was raised to dwell in them He shall raise and judge them by the same word and spirit that now dwels in them speaking peace and giving healing to their spirits through his bloud and the love of God therein displayed so that it must needs be to them a resurrection to life and the compleating of that joy to which they are now quickened in their spirits by the first fruites of the same spirit while yet the body is dead because of sin as Rom. 8. 10-11 12. 24-25 so Job 11. 25 26. I am saith our Saviour the Resurrection and the life not only as the procuring Cause but also as the effecter and worker of it And that by the same spirit by which he was raised and with which he is immeasurably filled in mans nature And by which he now accompanies his word that through him men might believe and dwels in the hearts of the receivers in a first fruites of it as is shewed before Therefore says he because I am the resurrection and the life he that believeth on me though he were dead yet shall he live And he that liveth and believeth on me shall never dye he shall not dye or be separated from God or cut off from his hope in that first death or shadow of death which he must passe through And the second death shall have no power on him yea the first fruites of the spirit being to the quickening their spirits that now receive it what can the harvest or fullnesse of the same be to them when it shall be poured out upon them but still more even to fullnesse of efficacy of the same nature life from the dead The totall quickening of soul and body together So likewise the same Doctrine is used for admonition and warning to the rejectors while it s to day to take heed of murmuring against that power by which he is now striving with them drawing and working upon their hearts For by the same power spirit voyce or word of the Son of man they shall be raised and judged in the last day And therefore it must needs be a terrible resurrection and Judgment to those
power of the same voyce to the Resurrection of Damnation 1 To the first of these who they are that have done good and who they are that have done evill after the Gospell Rule according to which all must be judged To this we shall speak distinctly in the severall parts of it and most fully to the first part God assisting That we may therein answer the desire of our deceased Sister whose being taken from us occasioned the publishing this discourse as her said desire was expressed by her on her death bed which was that some such Instruction might be delivered And opened to the people as we shall have further occasion to speak to in the opening of this point For so I was informed by those that were with her And those such as had good understanding of and acquaintance with the grace of God and experience of the truth of the things discoursed by her That she earnestly desired that those great branches of the Doctrine of Christ that were then much upon her own spirit in a feeling apprehension of the truth of them to her abundant refreshing and consolation and to the enlargement of her heart for the good of others should be made known and opened to the people And that those parts of the Doctrine of Christ which were so much upon her spirit then and to the understanding of such as forementioned excellently discussed by her to the last though in broken expressions as her end approached were in effect as followes I may ranck them under these three heads 1 The way of attaining Gods righteousnesse for the remission of sins and justifying our persons before God And for the cleansing us from all unrighteousnesse and making us partakers of his holinesse even to the perfecting all that concerns us That it is by faith in Christ without the deeds of the Law and that faith and all the justification saving and healing by it not of our selves but the gift of God and that not of or according to works of righteousnesse that we have done or doe But of his free grace in Christ to manward according to that his mercy and through the discoveries and displayings of it in Christ that none may boast according to those Scriptures then much with her To him that worketh not namely for righteousnesse or seekes that way to attain righteousnesse as Rom. 9. 30. 33. 10. 1 2 3. But believeth on him that justifyeth the ungodly his faith is counted for righteousnesse even as David also describeth the blessednesse of the man unto whom God imputeth righteousnesse without works c. Rom. 4. 5. 6-9 Like as Abraham believed God and it was accounted to him for righteousnesse now that was not written for his sake alone but for us also to whom it shall be imputed if we believe on him that raised up Jesus our Lord from the dead who was delivered for our offences and was raised again for our Justification Therefore being justified by faith we have peace with God through our Lord Jesus Christ By whom also we have accesse by faith into this Grace namely for perfecting all that concernes us c. see Rom. 4. 3. 9 22. 23. 24. 25. with chap. 5. So then they which be of faith are blessed with faithfull Abraham For as many as are of the works of the Law are under the curse For it is written cursed is every one that continueth not in all things which are written in the Book of the Law to doe them But that no man is justified by the Law in the sight of God it is evident For the just shall live by faith And the Law is not of faith But the man that doth them shall live in them Christ hath redeemed us from the curse of the Law being made a curse for us That the blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the spirit through faith Gall. 3. 6-14 For by grace are ye saved though faith And that not of your selves it is the gift of God not of workes least any man should boast For we are his workmanship created in Christ Jesus not only through or by meanes of the worth vertue and preciousnesse of him but also in the evidence and demonstration of him unto good works which God hath before ordained that we should walk in them And if by grace in Christ Jesus then it is no more of works otherwise grace is no more grace but if it be of works then it is no more grace otherwise work is no more work Eph. 2. 8 9 10. Rom. 11. 6. 2 The infinite riches and freenesse of this grace of God in Christ towards all sinners both in the preparation and bringing in of everlasting righteousnesse in Christ for them by making Him to be sin for us that we might be made the righteousnesse of God in him And also in the bringing it forth to them in and by him whom he hath raised from the dead and set on his own right hand a Prince and a Saviour for to give repentance and forgivenesse of sins a testimony to men in due time Gods light to the Gentiles his salvation to the ends of the Earth and the glory of his people Israell the Saviour of all men especially of them that believe as 2 Cor. 5. 21. Act. 5. 31. Isa 42. 49. with ch 55. 4 5. 1 Tim. 2. 4 5 6. Luk. 2. 32. 1 Tim. 4. 10. According to that Scripture Rom. 3. 20 27. by the deeds of the Law shall no flesh be justified in the sight of God for by the Law is the knowledge of sin But now the righteousnesse of God without the Law is manifested being witnessed by the Law and the Prophets even the righteousnesse of God not of man It is now manifested by the faith or Doctrine of Christ the preaching of peace that is by him And it is as before witnessed and now manifested unto all namely in the redundancies discoveries and reall tenders yea in the gift of it in and with Christ that in the light and power of his givings he and so it might be received that through him men might believe and believing through the same name be saved And it is upon all that believe namely in the imputation and application of it to them in their particular persons through his name making them through faith in it The righteousnesse of God in him that was made sin and a curse for them And all this without difference or respect of persons For all have sinned and come short of the glory of God Being justifyed all men in that one that dyed for them and rose again in their stead as in a publique person And all that believe in their particular persons by him and through faith in him And this both these Freely by his grace through the redemption that is in Christ Jesus whom God hath set forth to be a propitiation through faith in his bloud to declare
his righteousnesse for the remission of sins that are past And that he might be just and the Justifier of him that believeth in Jesus where is boasting then it is excluded By what Law of works Nay but by the Law of faith And hence the Apostle concludes the forementioned Doctrine of Justification and so being made the righteousnesse of God in Christ by faith without the deeds of the Law suitable also to that Rom. 5. 17 18 19. Gall. 3. 13 14. As also 3 Concerning that wonderfull manifestation of Gods graciousnesse to manward and having no pleasure at all in the death of any sinner no not in the death of wicked and rebellious Backsliders while yet it is to day and of the plenteousnesse of redemption even the forgivenesse of sins with him in Christ that he may yet be feared and hoped in by such And of the everlasting goodnesse excellency and certainty of this ground and way of believing in Christ for all and so of seeking righteousnesse and strength in the Lord so as by faith in him I say concerning that wonderfull manifestation of all this that is in Gods riches of compassion shewed in for bearing and suffering long with such froward and rebellious Backsliders and in his using such manifold and various meanes for the seeking up the lost and Wanderers by Christ And in his infinite readinesse as with great desire and joy to receive such on their turning to him in the light and power of his reproofes which are alwayes still with discoveries of his goodnesse melting and turning the soul to him His not upbraiding such with their weaknesse dullnesse brokennesse and imperfection in their turning or looking again to him not breaking the bruised reed nor quenching the smoaking flax nor remembring their former unprofitablenesse backslidings and iniquities against them But graciously healing them loving them freely and casting all their sins into the depth of the Sea not of works but of the grace of him that calleth even of his grace to man-ward and for that love wherewith he loved them while dead in sins and trespasses and walking after the course of this World That in them he might shew a pattern of the exceeding riches of his grace in Christ to others even in Ages to come according to those Scriptures Math. 18. 11. 14. Luk. 15. tot Isa 42. 1-6 18-21 chap. 50. tot Jer. 3. 1. 12 14. 4. 1 2. Hose 14. Mich. 7. 18 19 20. Eph. 2. 1 4. 5-7 c. And that this rightly known believed with the heart and believingly minded would make us willing to confesse our sins and acknowledge our aptnesse to wander our readinesse to halt our manifold iniquities and backslidings from him that hath called us into the grace of Christ yea particularly to take shame to our selves in confessing wherein soever any of us have exceeded and perverted that which was right and acknowledging how unprofitable shamefull and destructive such wayes are and have been to us and further might have been even to the losse of our soules for ever had not his tender mercies and compassions in Christ to sinners been infinite as Psal 38. 15 16 17 18. Jer. 3. 12 13. Job 33. 27. yea also that while yet through the riches of his compassion and the infinite and everlasting vertue and power of the sacrifice and mediation of Christ with the Father for us a Door is held open for our turning to him opportunity given and his goodnesse with it melting and moving to repentance if yet we resuse to return and go on still in our trespasses wickedly departing from him by an evill heart of unbeliefe hide our sins and will not be healed or after so many deliverances sin again we shall not prosper But so going on falling away till the opportunity be past shall make it impossible to our selves to be renewed again by repentance and make our drawings back in the finishing of them compleatly to our own perdition and so aggravate our everlasting condemnation by the manifold mercies bestowed and so oft renewed against which we have sinned and hardened our selves to the utmost Nor is there any harm in such apprehensions and acknowledgments of our own aptnesse to wander readinesse to halt And of the perniciousnesse and danger of willfullnesse in wandering and refusing to be healed to be ever with us While Gods love and faithfullnesse in Christ the plenteous redemption forgivenesse of sins and healing with him The riches of his compassion and tender mercy in Christ for recalling and on their turning receiving pardoning and healing greatest Back-sliders while it is yet to day is with it known and believingly minded by us But much profit is administred by these apprehensions together retained even gracious admonition with encouragement to turn to him from whom we have deeply revolted seeing yet there is such mercy with him and plenteous redemption that he may yet be feared and hoped in by such as Psal 130. These then being the Instructions which she desired should be opened to the people we shall speak some thing farther to them in the explication of the point under consideration And first to the first part of it who they are that have done good Here conder 1 What that is which by the wisedome of God is called mens doing good 2 When is the time or opportunity for doing it 3 When in a Scripture sence any are said to have done it 1 That which is by the wisedome of God accounted and here called Mens doing good is explicated in the former verses to be Mens honouring the Son and so there honouring the Father in him vers 23. with 1 Joh. 2. 23. And that in hearing the word or voyce of the Son the preaching of peace by Jesus Christ in that hearing given them in the evidence and demonstration of the spirit with power that is in the declarations of that his word or voyce vouchsafed them so as by it and according to it to believe on him that sent him see vers 24 25. with 1 Joh. 2. 24 25. 5. 9 10 11 12 13. Joh. 1. 12. And to this we have the generall consent of all Scripture For of all Adam's naturall posterity there is none righteous or that doth good in any light wisedome strength or works of their own By the deeds of the Law shall no man be justifyed in the sight of God for by the Law is the knowledge or discovery of sin in their best as well as in their worst works They therefore only are accounted doers or workers of good to whom God imputes righteousnesse without works And that is To him that worketh not That seekes not to attaine righteousnesse by the works of the Law or in his own wisedome and strength by which no man shall prevaile But ceasing from his own works believeth on him that justifyeth the ungodly he believes for righteousnesse or seeks righteousnesse by faith in Christ and not by the works of the Law as Rom. 9. 30. 32. and
that the Father is by whom and for whom all things were made that were made yea all Thrones Dominions Principallities and Powers and so he the proper Lord and Heyre of all the Kingdome and Glory and of all things and Persons that were made by his Divine and eternall Generation Joh. 1. 1 2 3. Coll 1. 15 16. Prov 8. 22 c. which shewes the excellency of his person and so his abillity for all he undertook by the appointment of the Father for our help and escape And argues the vilenesse of our sin and the wretchedness of our condition by reason of sin seeing righteousnesse help and escape for us could not be had or found in any lesse price or ransome or by any other meanes or way attained But by the so deep abasement and suffering of so excellent a Person Gods only begotten Son The Lord from Heaven As likewise it infinitely commends the unspeakable love of God of the Father and of Christ In the Fathers free devizeing appointing and not sparing but sending forth his own and only Son and Heire to be so abased and delivering Him to such a death And in the Sons so willing and ready giving Himselfe in and through such abasement and sufferings to be a ransome or price of redemption for our sins Notwithstanding he was in the form of God and we wholly sinfull weake ungodly and enemies Further in this acknowledgment and profession of Jesus to be the Lord that is in this word of faith is contained That he is now actually made and become the same in that body prepared for him in mans nature in which he suffered and bore our sins to the Tree the same that he was as the eternall and only begotten Son of God before being through sufferings entred into his glory And glorified with the Fathers own selfe even with the same glory he had with him before the World was Phill. 2. 6 9. 10 11. Luk. 24. 26. Joh. 17. 4 5. Hebr. 2. 9 10. The Man Christ Jesus even that Jesus of Nazareth whom they crucified not an other thing or person God hath made him the Lord and Christ Act. 2. 36. He is the Son of God the Saviour of the World exalted with Gods right hand a Prince and Saviour for to give repentance and forgivenesse of sins 1 Joh. 4. 14. Act. 5. 31. yea he is the Lord and Judge of all by purchase and that in the name of the Father Rom. 14. 9 10 11 12. Act. 10. 36 42. The word was made flesh and the glory with which God hath cloathed him in that flesh or body which he prepared for him is the glory of the only begotten Son of God full of grace and truth Joh. 1. 14. He it is by whom the Father judgeth all men and executeth judgment also because he is the Son of Man Joh. 5. 22 27. And so he by in and through whom he justifieth the ungodly Act. 10. 43 with ch 5. 31. 13. 38 39. yea he will judge the World in righteousnesse by that Man whom he hath ordained whereof he hath given assurance to all men in that he hath raised him from the dead of which in the next place Act. 17 31. Nor is there any other name given under Heaven whereby we may be saved or shall be judged But the name of that Jesus of Nazareth This is the stone c. Act. 4. 10 11 12. Every spirit therefore what ever they may seem to speak of Gods love to manward or of his justifying the ungodly or judging the World That confesseth not that same Jesus of Nazareth That is already comed in the flesh and hath finished the works the Father gave him to do on Earth and is raised from the dead for our justification That confesseth him not as so to be the Lord by whom the Father judgeth all men and doth and will execute judgment because he is the son of man And so the Fountain and Well-spring of all justification and of all grace to Manward that through him they might be saved That spirit is not of God But of that spirit of Antichrist whereof we have heard that it should come into the World and even now already is it in the World For in this word of faith which is of the holy Ghost the true spirit The Son of Man even that Jesus of Nazareth is acknowledged and lifted up As the Lord of all Grace and Glory the Author and finisher of our Faith 1 Cor. 12. 3. 1 Joh. 4. 2. 5. 1. 5 Hebr. 12. 2. Ioh. 16. 14. with ch 5. 14. Iam. 2. 1. 2 There is likewise in it a testification of him That God hath raised him up from the dead who was delivered and dyed for our sins 1 Cor. 15. 3 4. 12-15 with Rom. 4. 24 25. 10. 9. That God hath raised up from the dead Jesus Christ our Lord who is the same Person that was delivered for our offences That God hath raised and exalted him after a like consideration of his Person after which he was delivered for our offences which renders his resurrection to be in an answerable sence for our justification as his being delivered was for our offences Now then for our understanding what is contained in this testimony It s considerable 1. Who it is That was Delivered and after what Consideration of him he was delivered for our offences 2. For whose offences he was delivered And 3. For what offences or for what severall sorts or kinds of offences and on what termes or how for them of each sort or kind In the understanding of which we shall also perceive what the Resurrection of Christ is that is testifyed off in this voyce of the Son of man the Word of faith And how that Resurrection is for our justification 1. It is Jesus the Lord The word that was made flesh even that only begotten Son of God whom he sent forth in the fulnesse of time made of a woman of the seed of David after the flesh That Jesus of Nazareth that was borne of the Virgin Mary in Bethlehem of Judeah in the Dayes of Cesar Augustus He it is that was delivered for our offences and in that his own personall Body which the Father prepared for him by the Immediate and wonderfull work of the holy Ghost in the womb of the Virgin For though the Father did make his soul an offering for our sin yet that was in that his owne body in which also he bore them to the tree and gave himselfe for our sins and when he gave up the Ghost The suffering work was finished Compare Isa 53. 4 -10. with 1 Pet. 2. 24. and Joh. 19. 30. He suffered the just for the unjust being put to death in or after the flesh 1 Pet. 3. 18. If then the flesh or Body of Christ for as much as therein he bore our sins to the tree and was delivered to the Judgment and to the prison for our offences if therefore I say that
had been holden of Death or the Grave and not been taken from the prison and from the judgment If he after the same consideration of him in which he was delivered for our offences even Jesus of the seed of David after the flesh be not raised again and so mightily declared to be the Son of God by the Resurrection from the Dead we are yet in our sins and must needs perish in them we can have no justification from them by him if he himselfe in that his own personall Body in which he bore our sins to the tree and gave himselfe for our sins be not raised and exalted in the name and Glory of the Father by the power of the eternall Spirit now no more to returne to corruption If there were any truth in such Imaginations as that there is some quickening or translateing work that is or may be effected upon the soule or spirit as Distinct from and without its body that may properly be called the Resurrection of that person on whom it passeth from the Dead yet that truth would doe us no good as to a word of saith Such a Resurrection here would not help us nor any thing lesse or besides the resurrection and exaltation of the same Body in which he was delivered if the same flesh or body be not raised exalted and glorified with God we can have no faith or hope in him For this also we finde that that Body was prepared for him as absolutely necessary to doe the whole will of God in for mans salvation and that through him they might be saved as well as also that by him they might be judged in Righteousnesse according to the Gospell And so not only that he might therein suffer our Death and Curse But also that he might have it as through sufferings made perfect to offer up in Sacrifice to God as the Ransome or price of redemption in which God might smell a savour of Rest for fallen mankind and likewise to appear in in the presence of God as the Mediator between God and men and as the Great Apostle and High Priest of our profession that all fullnesse dwelling in him bodily we also of his fullnesse might receive c. yea that it is through the offering up of the Body of Christ once for all that we are sanctified 'T is through this man and because God hath raised him from the Dead that repentance and remission of sins is preached to us and by him all that believe are justified c. Yea because this man continueth ever therefore he is able to save to the utmost them that come to God by him and therefore also all judgement committed to him see Hebr. 10. 5-10-12 with ch 9. 11. 12. 14. 23. 24. 25. 26. 28. and ch 8. 1-3 4. and 7. 23. 24. 25. c. 1 Tim. 2. 5. 6. Joh. 1. 14. 16. with Coll. 2. 9. Act. 13. 37. 38. 39. Ioh. 5. 27. Act. 17. 31. This therefore is mainly considerable in that testimony of Christ delivered as the Ground of all our faith and hope that God hath raised up Jesus our Lord from the dead who was delivered for our offences even the same Jesus of Nazareth and in that his own personall Body in which he was to delivered Jesus Christ of the seed of David after the flesh Rom. 1. 3. 4. 2 Tim. 2. 8. This truth we have before sufficiently proved for confirmation of the hope of the Resurrection of our Bodies that dye in Adam Here we shall only farther shâ—w of how great weight and importance our Saviour and the holy Ghost by the Apostles signify it to be and the asserting and acknowledgement of it as one of the first and greatest things in the Word of faith on which the other things in it depend and in which they are included and therefore not to be passed over as a lighter matter or bieopinion to be so discoursed of or only to be of some lesser use To this it is very observable That our Saviour after his Resurrection In all those his appearances and instructions to his Apostles before his being taken up in which he was confirming and preparing them for that great work of giving forth the full preaching and revelation of the Word of faith to all Nations for the obedience of faith he then chiefly insisted on this to shew himselfe to them alive after his passion and that it was he himselfe the same that suffered and was hung on a Tree And that he had the selfe same body flesh and bones hands and feet really as a spirit without a body hath nor though it may sometimes assume such shapes that it was the same in which he sometime conversed with them in weaknesse that was nailed to the Crosse pierced with a speare c. And withall he instructed them that all this was necessary these things must needs be so fulfilled that repentance and remission of sins might be preached in his name Luk. 24. 36 48. Ioh. 20. 24. 27. with Act. 1. 3. Likewise the Apostle Iohn summing up the Word of faith The testimony of God concerning Christ they had received of him to declare unto us cals it a declaration of that which they had looked upon with their eyes and their hands had handled of the Word of life which being with such apt alusion to those words of our Saviour handle me and see for a spirit hath not flesh and bones as yee see me to have Luk. 24. 39. with Ioh. 20. 24. 27. Must needs meane the Lords body raised from the dead The man Christ Jesus alive after his passion in the same body in which he bore our sins to the tree which other believers are said not so to have seen Ioh. 20. 29. 1 Pet. 1. 8. yet to believe and in the beliefe of it to rejoyce and be blessed 1 Ioh. 1. 12. Hence also we read in that whole story of the Acts of the Apostles as in all their Epistles that they in giving forth the Gospell of Christ the Word of faith after the holy Ghost was poured out upon them from on high doc chiefly insist on this as the first and fundamentall things of all Orracles of God as now come forth The foundation of all our faith hope as now declared and of the resurrection of the dead and eternall judgment that God had raised up and exalted the same Jesus of Nazareth of the fruit of David's loynes according to the flesh that was crucified that his soul was not left in Hell neither did his flesh see corruption that God had given him glory in that Body in which he bore our sins to the Tree that our faith and hope might be in God And from hence do evidence repentance and remission of sins to be therefore preached to us through this man and in his name as Act. 2. 22-36 3. 14-21 4. 10-12 5. 30-32 13. 23-37 38. 39. Rom. 1. 1-5 4. 24. 24. 10. 9. 1 Cor. 15.
1. 15. 2 Cor. 4. 14. with ch 5. 1-10 2 Tim. 2 8-19 Hebr. 1. 3. 4. 14. 7. 23 c. 8. 1 6. 9. 11 14. 13 28. 10. 1 12. 13. 20. 1 Pet. 1. 21. 2 The persons for whom or in whose stead and for whose offences he was delivered to death are every of them whose nature he took even every man Adam and all his naturall posterity for therefore he was made a little lower then the Angels even in the nature of fallen man-kind in a Body prepared for him of the seed of Abraham and David after the flesh that by the grace of God he might tast death for every man He was made of a Woman made under the Law to redeem them that were under the Law now we know that what ever things the Law saith it saith to them that are under the Law that every mouth may be stopt and all the World may appear guilty before God who hath therefore concluded all under sin that he may have mercy upon all Hebr. 2. 9 14 15 16. Gall. 4. 4. with Rom. 3. 19 22. ch 5. 20 21. 11. 32. This was the Apostles judgment and so the mind of the spirit of Christ that One dyed for all in their room or stead their death and for their good and commodity that through Him they might be saved and that then God was in Christ reconcileing the World unto Himself not imputing their trespasses to them For he laid or caused to meete on him the Iniquities of us all 2 Cor. 5. 14 15 19. Isa 53. 6. with Joh. 3. 17. The resurrection then of that Body from the dead that was so delivered up for us all must needes be for the justification of us all even of all man-kind for therefore was he made sin for us that we might be made the righteousnesse of God in him And as the offence of one was upon or unto all to condemnation So in an answerable and more abundant sence the righteousnesse of one the one man Christ Jesus which was compleated in his Resurrection and offering up that Body aâ—spoâ—lesle Sacrifice a ransome or price of redemption for all was upon or unto all men unto justification of life Rom. 5. 18. And he even Jesus Christ the righteous being in his resurrection taken from the Prison and from the judgment acquit of all our sins imputed to him and accepted to all the ends of his laying down his life He is the propitiation not only for the sins of Believers that have him also as their advocate with the Father but also for the sins of the whole World The Mediator between God and men who gave himself a ransome for all a testimony in due time 1 Joh. 2. 1 2. with 1 Tim. 2. 5 6. yea he is Lord of all even a Prince and Saviour for to give repentance and remission of sins and that it should be preached in his name for therefore he both dyed rose and revived that he might be Lord of all Act. 10. 36. 39. 43. ch 2. 36. 5. 31. Rom. 14. 9. And that this is also contained in that Doctrine of the resurrection of Christ Jesus from the dead as one of the great and maine things in that word of faith is evident in the Scriptures already mentioned where this is expressed as the sum of their ministry or of the word or reconciliation committed to them to be ministred by them And so also as the ground of all their exhortations reproofes warnings and encouragements As also of their praying for all men in due time and exhorting others to it Namely that Jesus Christ by the grace of God dyed for all and that so effectually that it is accepted with the Father as if all had dyed so that he hath raised him from the dead for their justification and given him glory that they that live should not hence forth live to themselves but to him that dyed for them and rose again That then in that work God was in Christ reconcileing the World c. 2 Cor. 5. 14. 15. 19. That God will have all men to be saved and to come to the knowledge of the truth For one God or God is one and there is one Mediator between God and men the Man Christ Jesus who gave himselfe a ransome for all a testimony in due time Unto this saith the Apostle I am appointed a Preacher and an Apostle a Teacher of the Gentiles in faith and verity I will therefore that men pray c. See also 1 Joh. 4. 14. When after the Apostle hath admonished us not to believe every spirit but to try the spirits whether they be of God and given us this as the first part of his generall Rule for tryall Every spirit that confesseth that Jesus Christ is already come not coming in the flesh that so acknowledgeth and lifteth Him up as having already actually finished the works the Father gave Him to do on the Earth and so is risen from the dead and exalted in that body in Mans nature with the right hand of God is of God And then added this as a further part of that generall Rule for tryall of spirits vers 6. That they the Apostles in their Declaration of this word of life Christ raised from the dead were of God and therefore he that knoweth God heareth them assents and comes up to their words so acknowledgeth Christ come in the flesh and the extent ends and vertues of his Cross as they have seen and declared him And he that is not of God heareth them not In which addition of this further part of the Rule he signifies there may be some acknowledgment of Christ as come in the flesh which yet is not according to the Apostles word or Doctrine After this I say in the 14 verse he sums up their word or testimony concerning him which also they have left for the tryall of spirits We have seen and do testify that the Father sent the Son the Saviour of the World That spirit therefore that in his confession of Christ doth not hear assent to and acknowledge him according to this their testimony of him is so far forth not of God As also is signified in those Declarations of the testimony of the true spirit concerning Christ by which he may be known and distinguished from other spirits 1 Joh. 5. 6 9. 11. 12. with Joh. 3. 14 15 16 17 c. And likewise in that discovery of the office and work of the true spirit which he executeth with this testimony in the World Joh. 16. 8-14 The further consideration of which we shall here wave for brevity sake 3 The offences he was delivered for are our offences He gave Himselfe for our sins Gall. 1. 4. He dyed for our sins according to the Scriptures 1 Cor. 15. 3. Even for all the sins and offences that are ours any mans that is yet joyned to or of the number of the living or not yet blotted
as his own sins And he owned and acknowledged them and willingly bore and suffered for them as his own sins Psal 40. 12. 1 Pet. 2. 24. Though he knew no sin for God made him that knew no sin to be sin for us 2 Cor. 5. 21. All we like sheep have gone astray namely in that offence of one in which all have sinned Rom. 5. 12. 3. 23. Therein we have volluntarily and together run out from God at one Gap and so like Sheep And from thence have turned every one to his own way As the naturall fruit of that first generall departure we are naturally following every one his own lust Thus both the branches of the sins of the first forâ— are expressed and with respect to them all he affirmes the Lord hath laid on him the iniquity of us all Answerable to which is that of the Apostle 2 Cor. 5. 19. God was in Christ reconcileing the World to Himselfe not imputing to them their trespasses meaning plainly by their trespasses as appeares by the matter treated on and the dependance those expressions have on the former even all their trespasses that occasioned and brought in the first enmity and breach between God and mankind which God was in Christ reconcileing and making up in those works he gave him to finish in his own Body on the Earth And so all those sins and trespasses in which they were naturally dead and are so as considered without and before this gift and the grace in and through it which were all their sins as so considered as before is shewed God did not impute to them their trespasses but laid them upon his own Son And he was delivered for them as the guilty Person even as for his own sinnes The sins of the World after the second or following consideration viz. All those in which men sin after the similitude of Adam's transgression against the light and power of the grace of God bringing salvation loving and chusing darknesse when light comes These having no possibility of Beeing in the World before the consideration of peace made for men and preached to them by Christ were not of those imputed to or laid upon Christ as his own sins for him to satisfie for And take away from before the Father by and in that Act of the sheading of his bloud and offering up of his Body once for all But sins of that nature are still imputed to and charged upon the people by God while they continue in them Joh. 20. 23. with ch 3. 18 19 36. Yet for these sins also he was delivered and did give himselfe and shead his bloud That thereby he might purchase and obtain power to take away sins of this nature as they should be found in men while his grace is bringing salvation to them and so to make reconciliation for the sins of the people by his dayly mediation in the infinite and abideing vertue of his one oblation Hebr. 2. 14-17 Therefore was he made under the Law and all our sins after that first consideration imputed to him and laid upon him that by or through his sufferings he might not only make peace and attonement for them But thereby also obtain plenteous redemption even the forgivenesse of sins and so become by meanes of that death which was for the Redemption of the transgressions under the first Testament The Mediator of the new Testament yea a standing propitiation for the sins of the whole World even for their sins after the following consideration Hebr. 9. 15. with 1 Joh. 2. 1 2. For of sins of that nature he speakes 1 Joh. 3. 8 He that committeth sin is of the Devill Every man is a sinner and wholly sinfull from Adam even as a naturall heritage But the grace of God in such wise brings salvation to all men in due time that men are not left in a necessity of committing serving and so pineing away in their iniquities Therefore he that committeth or serveth consenteth yeildeth up to and walketh in sin he is therein of the Devill begotten born and led of Satan willfully consenting and complying with him against the light and power of the grace of God bringing salvation And to this he addes For this purpose was that Son of God manifested that he might destroy the works of the Devill not only to destroy his first and great work in which he had prevailed over all mankind by suffering the judgment of this World And so breaking the snare and casting him out of his principallity he had over mankind by conquest made in his resurrection But also that by vertue thereof he might destroy his following works in taking away those following sins of men complying with him in his new temptations which provoke and make lyable to that wrath that is yet to come in respect of the execution of it the second death And so it answers to the fifth verse yee know that he was manifested to take away our sins even our sins committed and continued in by us against the grace of God and hope set before us in Christ to purify us in which the Law also is transgressed as appears by comparing this with verses 3 4. He gave himselfe for us and for our sins that he might redeem us from all iniquity that he might deliver us from this present evill World And so that he might purify to himselfe a people out of the World for the good of the World a peculiar people zealous of good works He suffered the just for the unjust that he might bring us back from all our wandering to God So that he needs not to offer dayly or often as the former Priest first for his own sins and then for the peoples For this he did once when he offered up himselfe That one offering was first for all those sins of the World which were imputed to him as his own sins that therein peace and attonement might be made for them that they might not be so imputed to us And then also the same offering was for the sins of the people even those that are still imputed to them while they coâ—tinue in them And so he was delivered and gave himselfe for them as for the sins of the people that they might be found guilty of and running into after his grace bringing salvation to them and during the day of his grace and patience towards them That by that one offering perfected through sufferings and in his resurrection and ascension he might be impowred in the name of God to make intercession for the transgrestors and so to take away the sins of the World by his continued mediation appearing in the presence of God for us That patience and forbearance may be exercised towards Rebbels while it may be for their good And that he may in the same name of the Father give unto these that while it is yet to day are moved to repentance by his goodnesse whereby he is all the day leading to it The forgivenesse
of their sins and eternall life Joh. 3. â—7 Luk. 9. 56. 1 Tim. 2. 4 5 6. with Psal 68. 18 19 20. Isa 42 18 19 21. Joh. 6. 40. The Resurrection of Christ then being the Resurrection of him who was delivered for our offences must needs be in an answerable sence for our justification 1. Such it is as in which he for us or in our stead is justifyed and acquit of all the sins imputed to him And so the whole nature all mankind are in him justified freely by the grace of God through the redemption that is in Jesus from all sins after the first consideration in which they have already sinned and with which they are polluted as considered without and before the gift and grace by it as aforesaid Rom. 3. 23 24. So as the Father judgeth no man but hath committed all judgment to the Son Joh. 5. 22. As the offence of one was unto all to condemnation So the righteousnesse of one perfected in his Resurrection from the dead is unto all to justification of life that they might live to him that dyed for them and rose again Rom. 5. 18. 2 Cor. 5. 14 15. Christ hath redeemed us from the curse of the Law Under which otherwise we must all have been banished from God for ever Gall. 3. 13. with 2 Sam. 14. 14. So that though we have all sinned and come short of the glory of God And sin be in us and death upon us as a naturall heritage while in these bodies and the ordinance of God remaines still firm concerning the whole kind That we must all needs once dye yet no man shall perish for ever in that death nor according to that rule or judgment for as in Adam all dye so in Christ shall all be made alive and appear before his judgment Seat where this shall be the only condemning sin that when light came they loved darknesse refused to be healed He having suffered the judgment of this World and being lift up from the Earth will draw all men to him yea so is the guilt of this naturall uncleannesse removed from before God that no man is thereby or therefore necessarily kept out from God The wrath thereby procured being suffered by him is taken away in his Resurrection An effectuall dore of repentance opened and the grace of God by him bringing salvation and leading to repentance in due time He having by himselfe purged namely the Heavens themselves and so taken away from before the Father the guilt off our sins even all the sins and trespasses of the World in which we were dead and heyres of wrath by nature and which were imputed to him without the purging of which from before the Throne of God he could not have been accepted and set down there for us having by himselfe purged them away he is now set down on the right hand of God That repentance and remission of sins might be preached in his name that the goodnesse of God by him might lead men to repentance And all comers by him might be made accepted in him Hebr. 1. 3. with ch 9. 23. Luk. 24. 46 47. All our sins after that first consideration are covered and his wrath so procured taken away that we shall not perish in it nor be kept out from God by it as also is hinted tipically Psal 85. 2 3. 2. His resurrection is for our justification from the sins of the second or following consideration so as that by and through him while it s yet to day we might be justified saved and washed from them in the name of the Lord Jesus and by the spirit of our God He is therein and thereby impowred in the name of the Father to justifie the ungodly And hath received gifts in the man not only for men as sinners in Adam and from him and for their helpfullnesse as so considered but for the rebellious also that the Lord God might dwell amongst them His resurrection and exaltation in our nature and in that body in which he was so delivered for our offences as aforesaid is so for our justification from those sinnes that are yet imputed to us and retained in Heaven against us or any of us while we continue in them even from such as deserve and bring us under the sentence of the wrath to come That repentance and remission of sins is still preached in his name to such as yet treasured up in him for them And forbearance granted during the time of his preaching who in all this is a testimony in due time to them having given himselfe a ransome for them And being in the vertue thereof the Mediator between God and them And is so giving repentance and remission of sins to them even to them that yet receive it not that they might receive it in the opportunity of it and in the light and power of his givings And so his resurrection in all this fruit of it is for their justification that yet while it is to day their eyes might be opened and they turned from darknesse to light and from the power of Satan to God that they might receive forgivenesse of sins and inheritance among them that are sanctified by faith in Christ which also in his resurrection and exaltation he is impowred and appointed in the name of the Father so to give unto them that through his grace believe as to make them partakers of it through the same name Act. 10. 40 43. See this branch of the Doctrine of Christ and of his Resurrection being for our justification from such sins and in such wise as is mentioned in this last consideration which evidently includes and takes for granted the truth of the former See I say this branch distinctly and expresly spoken too and delivered as the sum of the word of faith for the encouragement and admonition of such rebellious sinners yet to repent and look to him and hope in his mercy Act. 5. 30 31. God having raised up Jesus whom they flew had exalted him with his right hand for to give repentance to Israell to rebellious Israell that had seen and hated and against much light and many convincements and warnings had crucified the Lord of Glory yet to give repentance to Israell And the forgivenesse of sins as also ch 2. 22 39. 3. 14 19. 26. Likewise ch 13. 37-39 40. Because God had raised him from the dead and he saw no corruption Be it known unto you therefore saith the holy Ghost That through this man is preached unto you even you his crucifiers the forgivenesse of sins And by him all that believe are justified from all things from which they could not be justified by the Law of Moses even from such sins as that Law provided no tipicall Justification from whence he admonisheth to beware of despiseing such abundant grace least their condemnation be aggravated thereby like that Psal 68. 18-21 So other Scriptures set him forth to be Jesus Christ the righteous And as
the fruit of his perfect righteousnesse compleated in his resurrection and giving himselfe to God in that his raised body an offering of a sweet smelling savour A ransome or price of redemption for all I say as the fruit of that and of Gods well-pleasednesse therein To be now appearing in the presence of God The Mediator between God and men That so he might be testified in due time The propitiation not only for the sins of Believers who have him also as their advocate with the Father even for those their sins that might have been prevented by the grace and power in the things written and testified of Christ to them But also for the sins of the World even for their sins of that nature that were against the light and power of the grace of God bringing salvation to them And so in this fruit of his resurrection To be the Saviour of all men in still holding open the dore of life and exercising forbearance and long-suffering to rebellious sinners and renewing streames of goodnesse leading to repentance and especially the Saviour of them that believe in justifying and saving from wrath even the wrath to come 1 Joh. 2. 1 2. 1 Tim. 2. 5 6. Rom. 3. 24 25 26. 1 Tim. 4. 10. Rom. 5. 9 10. Joh. 5. 24. Yea the Apostle saith he had delivered them from the wrath to come that is from the sentence of it and state of condemnation to it under which they sometimes were by their sins of the second sort their seeing and hateing hearing and rejecting loving darknesse when light came which only make lyable to that condemnation as Joh. 3. 18. 19. 36. 12. 47 48. And mentions this as the fruit of Gods having raised him up from the dead 1 Thess 1. 10. God having raised up Jesus our Lord from the dead who was delivered for our offences In him is plenteous redemption the forgivenesse of sins even deliverance from the wrath to come forgivenesse of all our sins healing of all our Diseases while it is to day And by him all that believe are delivered and saved from the wrath to come through his name This is the record that God hath given of his Son which also is contained in that expression of it 1 Joh. 5. 11 12. And so the revelation of the Fathers name that is in this testimony of Christ is that God is light and in him is no darknesse at all 1 Joh. 1. 5. Or as here expressed in this Rom. 4. 5. That he justifieth the ungodly That it is his good pleasure And the work of his delight to justifie the ungodly That he hath found out and made a way to declare his righteousnesse in justifying the ungodly That in and through that way he is the justifier of the ungodly according to the tenour of the Gospell in that which he hath done doth and will doe in and through the resurrection of Jesus our Lord from the dead who was delivered for our offences and was raised again for our justification The ungodly as mentioned in Scripture are of two sorts 1. All such as are wholly without the true knowledge and fear of God And so all men were made ungodly by the first sin and in the losse and pollution thence overspreading the whole nature And were considered as such when Christ undertook to dye for them and are still such naturally even as a naturall Heritage and of themselves have no betternesse Rom. 3. 9-19 23. And so 't is said Christ in due time dyed for the ungodly Rom. 5. 6. 2. Such as not only are simple and wholly destitute of the knowledge and fear of God as all are naturally But when light comes do still love their simplicity and darknesse and in disobedience to the light and power of the grace of God bringing salvation do reject and hate his knowledge and will not chuse the fear of the Lord as Prov. 1. 22. 29. Such are principally and most frequently called the ungodly in the Scripture as Psal 1. Ungodly men are there mentioned as such as are stubbornly consulting and murmuring against the Law or Doctrine of the Lord as also Psal 2. 1-3 with Joh. 6. 41-44 yea scornfully despiseing and rejecting the reproofes of its instruction And therefore having no delight in it as ler. 6. 10. so Iude. 4. Ungodly men turning the grace of our God into laseiviousnesse and denying the only Lord c. Now it is the good perfect and acceptable will of God in Christ that through him all men might be saved and come to the knowledge of the truth For God is one He is light and in Him is no darknesse at all and there is one Mediator between God and men the man Christ Jesus who gave himselfe a ransome for all to be testified in due time yea in and through him God is the justifier and Saviour of all men especially of them that believe 1. In him and in raiseing him from the dead he hath justified the whole nature from that judgment of the World under which it was fallen by that sin and sinfullnesse or ungodlinesse of the first sort in which we had already sinned and were fallen short of his glory Rom. 3. 23 24. That judgment he hath remitted unto Christ and given or released us all from under it unto him Joh. 12. 31 32. with ch 6. 37. 39. And so saved all mankind from perishing in that death or curse of the Law that through him they might be saved to the utmost from sin and wrath 2. Through the resurrection of Christ and as the fruit of that justification and redemption in him and by him obtained for us God doth in all his providences and proceedings with men in a sence justifie the ungodly from the guilt of that naturall ungodlinesse from which they are already justified in the person of Christ In that the judgeth no man immediatly or according to that rule of judgment under which they are cast by their naturall filthinesse but hath committed all judgment to the Son and by him executeth judgment because he is the Son of man in which execution of judgment by Christ though men still bear the Image of the earthly yet without that wrath poyson and destructivenesse that is the just wages of our sin and contained in the curse of the Law and with so much abatement of misery and mixture of mercy as tends to our salvation through him Now though God had already wholly remitted the judgment of this World unto Christ And in his person as standing in our stead acquit and justified the whole nature from that first guilt yet for as much as the fruit or streaming forth of this justification comes upon our particular persons in our severall Ages in the daily execution of his judgment by Christ And for as much also as Christ doth nothing but what he seeth the Father doe and in the name of the Father even therefore therein God is truly said to be doing that daily in
respect of us or unto us by Christ which he hath already granted and done for us in the person of Christ as Joh. 6. 37. 39. The Father is said to be daily giveing that which he hath already given to Christ Because the things already granted and given as the fruit of his purchase which are all things and all persons as 1 Cor. 15. 27. doe in their particular Beeings come forth to him in their severall times by the order and appointment of the Father And so in the streamings forth of that justification wherewith we are already justified in the person of Christ unto us and so its coming upon us in our perticular persons by Christ in the name of the Father God justifieth the ungodly As likewise because in all this execution of his judgment by Christ in this day of his grace there is repentance and remission of sins preached and given in his name that it might be received in the light and power of his givings 3. He is likewise in some sort justifying the ungodly after the second consideration while yet it is to day In that having prepared justification from all their sins and healing of all their diseases in Christ he is by and through him exerciseing such forbearance and deferring the execution of his Judgments for such ungodlinesse as is yet imputed to them while they continue in it That they may have opportunity to repent And in the opportunity still preaching and giving repentance and remission of sins in his name that they may be led to repentance and in turning receive forgivenesse of sins and inheritance c. And in all this he is doing that in and through which they may be turned from their ungodlynesse washed and justified in that name though yet they be not Isa 42. 18-21 Act. 26. 18. Ezek. 24. 13. Isa 48. 9 10. 17 18. 4. He doth by and through Christ raised from the dead justify in a more full and proper sence him that believeth on Jesus from all sins past Their former rebellions and ungodlinesse of the second sort that were till then remembred and retained in Heaven against them though the execution of wrath or shutting out to it was deferred to give them opportunity yet to repent as aforesaid are now remitted covered and put out of his sight And they delivered from the wrath to come and made accepted in the beloved in whom they are found And also made partakers of this justification and the fruit thereof through his name and in the further opening of it to them Rom. 3. 25 26. 4. 5 6 7. ch 5. 1 2 c. Ephes 1. 6. Act. 10. 43. And this even while yet the naturall ungodlinesse remaines in them as a Law of sin in their members sin dwelling in them the flesh Iusting and warring against the spirit as Rom. 6. 7. 8. Gall. 5. 6. which also in due time they abideing in Jesus Hee will wholly turn away from them Rom. 11. 26. with ch 8. 11. Phill. 3. 21. 1 Joh. 3. 1-3 And in the meane time make good their cause give them the victory in the combate through the bloud of the Lamb and the word of their testimony So as they minding the things of the spirit and so walking in the spirit shall not fullfill the lusts of the flesh Sin shall not have dominion nor Satan neither because greater is he that is in them as that word is kept in their hearts then he that is in the World Rom. 6. 14. 7. 25. 1 Cor. 15. 57. Revel 12. 11. Gall. 5. 16. with Rom. â— 1-13 14. 1 Joh. 4. 4. Joh. 10. 27 28 29. Yea he is the continuall justifier of him that believeth on Jesus from their many offences in which ungodlinesse of the second sort is oft found with them They yet coming to God by him or returning from any of their wanderings in the leadings and recallings of his grace thither and that way If we confesse our sins acknowledge them and give them up as discovered and reproved by that light that discovers pardon and healing in Christ which confessing and giving up or laying apart is alwayes and only truly found in a hearty believing in the light He is faithfull and just to forgive us our sins and to cleanse us by the bloud of Jesus from all our unrighteousnesse Rom. 3. 26. 1 Joh. 1. 7. 9. with ch 2. 1 2. So that no man or spirit can fasten any charge that will lye or remaine on Gods elect that is them that through his love do love him and those are they that keep his sayings Rom. 8. 28. with Joh. 14. 21 23. 10. 27. So as to trouble harme or hold them under bondage This word of faith being continued in or returned too continually makes them free Joh. 8. 32 36. nor shall any thing be able to separate such from the love of God that is in Christ Jesus Its God that justifieth It s Christ that dyed yea rather that is risen again who is even at the right hand of God who also maketh intercession for us Rom. 8. 32-39 This is that Doctrine of Christ the word of faith the hearing or hearty believing or receiving of which so as through and according to it to believe on him that sent Christ is counted to men for righteousnesse and here called their doing good This I say is the word of faith as now come forth by Christ That God hath raised up Jesus our Lord from the dead who was delivered for our offences c. And that in and through him as raised from the dead and exalted with his right hand he is a God that justifieth the ungodly This and not any other perticular voyce word or testimony to or concerning us which a man may apply or take as particularly applyed to himselfe to assure him of Gods love in Christ to him or of his good estate in grace or the like nor any voyce or revelation what ever that is other then this or strange to it But this and this only is the word of faith as now brought to us by Jesus Christ we come next to consider 2. What is that faith or believing on him that justifieth the ungodly as before expressed in both the branches The hearing his word or believing God in his word or testimony given of his Son and by him And the believing on him through and according to it For our better understanding what it is in both the branches This is to be carryed along with us That it is opposed to our own works and that in such expressions as signifie a ceasing from our own works to be necessarily in it in every branch or act of it For he saith not only not to him that worketh which had been enough to shew the emptinesse and vanity of our works unto the attaining the righteousnesse of God or the saith by which it is attained But he saith more To him that worketh not which shewes an absolute