dead in that evidence and demonstration of him in his testimony dwells to the quickning their spirits now or making them alive to God while yet the body is dead because of sin shall then have their mortal bodies quickned even raised from the dead by the same spirit that now dwells in them and shall then in their souls and bodies reunited in that blessed and glorious Resurrection of the Just enter together with him into the everlasting possession of the joy and glory of their Lord. And this is that which is called The first Resurrection Rev. 20. 4 6. Thess 4. 16. the test of the Dead John in that Vision of things to come saw lived not again till the thousand years of Christs Personal Reign on earth with the children of the first Resurrection were finished In which time there shall be new Heaven and new Earth and the new Jerusalem come down from God out of Heaven and all things made new and a perfectly righteous and glorious Kingdome and Government Revel 21. 1 7. Isa 65. 16 19. 66. 22. 11. 32. 1 5. Psal 72. And the Lord shall be one and his name one throughout all the earth Zach. 14. 9. And the knowledge of the Lord shall cover the earth as the waters cover the Sea Hab. 2. 14. And there shall be great and wonderful Conversions and daily flocking in with joy as Doves to their windows to the Name of the Lord in Jerusalem of the Nations of them that are saved from the former desolating Judgements and Consumptions among which also the natural Israelites then surviving shall be chief to fill the face of the world with fruit againe and to be Subjects of this glorious Kingdome for all the children of the first Resurrection of Jews and Gentiles shall be Reigners And to walk in the light of the new Jerusalem They shall flow together to the name of the Lord in Sion Isa 2. Mich. 4. Isa 9. 4 5 6 24. 13 14. 66. 19. c. Zach. 2. 11. 8. 22. 16. Rev. 21. 24. Psal 102. and though there shall bee no more Death nor fruits of Sin in the New Jerusalem or upon the Children of the Resurrection Revel 21. 3 4. no nor Night nor need of the Sun or Mâ—on to that City when yet the glory and brightness of them in that restitution of all things shall be seven fold to what it is and so useful in and so all the world besides the subjects of this glorious Kingdome Isa 30. 26. 60. 19 c. Rev. 21. 22 23 25. Neither shall there be any more wars or tumults among the Nations one against another in the time of that glorious Kingdom Isa 2 4. nor shall there be that heavie Bondage of corruption remaining on the Creature or enmity betweene them that is now Isa 11. Rom. 8. 19. 25. Acts 3. 20 21. and so none of those poysonous Infections or unnatural Diseases or untimely Deaths that now are common to man shall be then common to any or accidentally or casually befall them yet as there shall be extraordinary and immediate Judgements from God then falling on those Nations Families and Persons that will not voluntarily serve under this Government and come up to worship the Name of the Lord in Jerusalem even to the cutting them off Isa 60. 12. Zach. 14. 16 19. even so there may yea there must needs bee some remainders of mortality and the Natural death generally on the people the Subjects of this glorious Kingdome the people that shall then be left of the Nations and that shall then be created or born to praise the Lord who yet have not passed through that change According to Gods appointment All must once dye amongst which some will bee found even then dying in their sins not coming up to worship the Lord and his Name in Sion at Jerusalem in Christ and the children of the Resurrection as proclaimed and shining forth from that great City that shal be the glory of all Lands and others dying in the Lord as Isa 65. 16 17 20. of which happily some may immediately be changed and fashioned into the likenesse of his glorious Body but some even of them shall stay or rest in death until that great and general Resurrection that shall be after the finishing of that thousand years for in that Resurrection it is evidently signified that there shall be some found written in the Book of Life Revel 20 12 15. and they must needs be of them that lived and dyed in the time of that thousand years or were immediately changed in the finishing of the same for all that slept in Christ before that day of Christs appearing in his glory and the survivers of that body then were brought together with him to the inheriting reigning in that glorious Kingdome Then after that cometh the end when he shall have delivered up the Kingdome to God even the Father when he shall have put down all rule and all authority and power for be must reign in this Mediatorial and Davidical Kingdom till he have put all his enemies under his feet the last enemy that shall be destroyed is Death which though perfectly destroyed in the children of the first Resurrection in the beginning of that glorious day even immediately on his descending or coming down from Heaven yet not wholly destroyed from being an enemy while it holds the wicked from their everlasting punishment and vengeance in which God shall be glorified and the righteous shall glory for ever and while also it detains some of those worshippers of him whose names as such are written in the Book of Life from the foundation of the world even such of them as dyed in that time of his reign on the earth from the possession of their utmost happinesse Therefore in the conclusion of that day of his Reign or of that manner of Administration of the Kingdome for the Kingdome and the glory of it is everlasting and never shall have end all the rest of the dead small and great shall be raised by him out of their Graves and from the disappearing state of Death and shall appear before his Judgement Seat This is the second and last Resurrection Revel 20. So that there shall be a general Resurrection of the just and unjust which in both parts our Saviour distinguisheth from that first fruites of quickning of the spirit from that death in sins and trespasses which is now effected by the light and power of the Gospel in them that in hearing hear of which work of Spiritual quickning now having spoken in Job 5. 25. hee adds vers 28. Marvel not at this as who should say that which I shall now tell you of is not only another but a greater work and so a greater and more glorious evidence of the vertue and power of the voyce of the Son of Man for the hour is coming he saith not and now is as of the former work vers 25. in
which leaving out that Clause here having added it to the former he fully signifies that it is not now and yet here he speaks of the whole and general Resurrection of the Dead in both the parts first and second in which all that are in the Graves or in the disappearing state of death shall hear the voyce of the Son of Man in an immediate wonderful and mighty putting forth of it and shall come forth they that have done good to the resurrection of life and they that have done evil to the resurrection of Damnation And of this Resurrection in both parts and at both times as in the other Scriptures Christ is in the Name of the Father the only foundation and Author even as the Son of Man for had he not dyed rose and revived for them all and therein by himself purged our sin in which we had all sinned and were become sinful and dead he could not have been our Lord and Judge according to the rule of the Gospel Rom. 14. 9. Joh. 5. 22 27. nor could any have been raised from the first Death and brought before his Judgement Seat by him if he had not by the grace of God tasted Death for them Therefore with respect to that general Resurrection at the last Day confessed by Martha Joh. 11. our Saviour saith I am the resurrection vers 25. The Foundation and Author of that general Resurrection in the last day both of just and unjust and so he is the life from the dead that eternal life which was with the Father for men and is now manifested that it may bee known and enjoyed he is the Author Fountain and in a sence the matter of it as delivered to Death for our offences and raised again for our Justification therefore whosoever beleeveth in him though he were dead yea though they dye in common with others yet shall he live and he that liveth and beleeveth on him shall never dye as before said in the full and proper sence of the word the first Death being abolished and they by him delivered from that wrath which in respect of the execution of it is yet to come on them that know not God nor obey to his Gospel they are not cut off from him or from their hope in death as others are yea he being the Resurrection they his peculiar Treasure must needs have the firstnesse and blessedness of that yea they in having him by faith in his name as Joh. 1. 12. Ephes 3. 17. 1 Joh. 5. 10-12 13. have part in the first resurrection in the knowledge faith and hope of it in him and the righteousnesse of God and our Saviour is ingaged for the making them partakers of it actually in themselves in the accomplishing it upon them together in his time for which they are all waiters till that Personal appearance of the Lord in his glory which hee now being raised from the dead actually possesseth and holdeth for them in Heaven with the Father and so is to and in them by faith the hope of it which hope they having in him it makes them confident and patient in waiting for the enjoyment of it Rom. 8. 23 24 25. 2 Cor. 4 13. 5. 1. 6 7. Heb. 6. 19 20. So that they perish not nor are at all cut off from their blessednesse by death but from henceforth more blessed and sealed up to the full enjoyment of that blessednesse and holinesse with him for ever even the periect blosting our and delivering them from all their transgressions and the fruits of them and the making them perfectly like him in holinesse and glory in soul and body for ever in that time and state of the first resurrection in which they shall be perfectly delivered from the first Death to the full enjoyment and possession of everlasting life in the knowledge faith and hope of which their spirits now are made alive or in part quickned from that Death in sins and trespasses which iâ— but a part of that first Death that passed on all men at first by Sin while yet their bodies are dead because of sin which also in that day of Christ shall be raised up together by him and the second Death shall have no power on them his testimony having been beleeved by them in their day and through it they being found in him shall not be found naked to the second Death and if not to that then to no following death or misery for ever for we read or hear of no third Death unless in some unlearned distinctions not found or known in the Scriptures which distinctions doe render the Natural and Bodily death in which it is appointed to men once to dye to be the second Death whereas indeed it is but the finishing of the first Death on the Body or its full seizure on it and that which the Holy Ghost calls the Second Death they call the Third in which rendering the Natural Death of the body to be the Second Death They intimately deny the Resurrection of the body from that Death for Scripture informeth us that out of the Second Death there is no resurrection or redemption and doe therein render that which they call the third Death to have no terrour torment or punishment in it to be felt and sustained by the body for that can be capable of no such thing if it never be raised but at most by the Spirit only without the Body in which the evil deeds were done and so this distinction renders that which Scripture knows by no other name but The Second Death though by them called the Third to be much easier than the First for that did seize not on the spirit or soul only but on the body also But the Scripture every where represents it infinitely worse and more dreadful in every consideration and to be suffered for ever in soul and body together when the body shall bee raised from the first death in that resurrection of Damnation in which it shall be rendered capable of suffering everlasting and unspeakable vengeance and torment according to the infinite grace now abused by them for according to his fear or grace and name in Christ that he might be feared by men now such his wrath and terrour then against his enemies Psal 90. 11. 2 Cor. 5. 10 11. 14 15. 20 21. Heb. 2. 1-4 and who then can comprehend the greatness and power of it when though they shall suffer the utmost horrour anguish and torment that an utter separation from God and wrath deserved by treading under foot his Son couâ—â—ing his Bloud an unholy thing and in all this offering despite to his Spirit being poured out to the utmost may occasion to them yet nothing shall make either soul or body cease to be or be separated any more as they were in the first Death that there should ever be any release abatement or intermission in the whole or in part of that weeping wayling and gnashing of teeth world without end
releeve Yet for our selves we have cause to lament Yea sure the Judgement is of large extent And larger than to them that lay 't to heart Nor is' t the less because few feele the smart Yet still our cause of lamentation's more To ses the Children of the Spiritual Whore Against the Heavens themselves with sport rejoyce Not doubting to prevail with their strange voyce Reproaching now the poor that trusts in God Because afflicted with their Fathers Rod But in due time God will arise and then No place will be for these proud wicked men In the great Judgement then they shall not stand But shall be broken with a mighty hand A little while and then he will not stay But come with all his Saints O come away Is it not yet the time to judge thy Flock When as to outward means their powers do slack Is there yet any left shut up or hid Cause them t' appear thy flock to help and rid Make them more wise and strong to doe exploits Through thy good name to shew the deep deceits So manifold of him whose name is Legion That with us may remaine the pure Religion And haste the coming of that blessed day In which thou wilt wipe all our tears away In mean time teach us to account and mind Thy patience is Salvation to th' unkind A pleasure in their death thou now hast none While yet thy grace brings them Salvation Of thy mind make us more as reading well i th' greatness of thy love thy terror sell Thence instantly with meekness praying them Now to be reconciled unto him That was made Sin and Curse for 's all that we The righteousness of God in him might be T. M. Junior A Lamentation over the dead in Christ with Instruction Admonition and encouragement to the Survivers in some explication of the words of the Prophet Isaiah Chap. 57. 1. as compared with other Scriptures Isaiah 57. 1. The Righteous perisheth and no man layeth it to heart merciful men are taken away none considering that the righteous is taken away from the evil to come THe words present us with a Two-fold matter of Lamentation or cause of grief doubled in the expression of each part to note the greatness of the Judgement and to awake us to the more diligence to learn righteousness by it 1 That the Righteous perisheth merciful men or men of kindness and godliness are taken away 2 That no man laies it to heart none considers that the righteous is taken away from the evil We read to come but those two words being added by the Translators as appears by their different Character may be left out in our reading and the text without them not only as fully takes in the truth expressed by but is more signified viz. That he is taken away from the evil as well that present as that to come The Instructions fully signified and set before us in the words of this Lamentation are 1 That the perishing of the righteous the taking away of men of kindness and godliness is a sad correction to the survivers which God would have so laid to heart and considered by them 2 That when God so strikes and yet none lay to heart or consider it it is an evidence of wilful blindness and great hardness in such a people and a sign and fore-runner of greater Judgements 3 That even in these sad Judgements there is special mercy and choyse blessedness to those so taken away and that to be considered also they are taken away from the evil Blessed are the dead which dye in the Lord from henceforth yèa saith the Spirit that they may rest from their labours and their works follow them I That the perishing of the Righteous is a sad correction to the survivers which God would have so laid to heart and considered by them for our understanding and usefulness of this wee shall propound to consideration 1. Who are the Righteous 2. In what sence they may be said to perish and when they so doe and then shall further demonstrate and explicate the Position I Who are the Righteous and merciful men or men of kindness or godliness truly if men be considered as they are by Nature and first birth as descended from Adam or as they are in and of themselves or in what they may attain to by the will of flesh or will-wisdome and strength of man in whatever exercised There is none righteous or doth good no not one of all the naturall Children of Adam they have all sinned and are come short of the glory of God they are become wholly sinful weak and corrupt they are dead in sins and trespasses and children of wrath as so considered one as well as another Psal 14. Rom. 3. 19-23 Ephes 2. 1 2. By the Law is the knowledge of sin in the best as well as in the worst works of men yea it discovers his whole nature over-spread with it and therefore by the deeds of it shall no man be justified in the sight of God Rom. 3. 20. Gal. 3. 11. Psal 143. 2. There is only one man of all the Nature even the man Christ Jesus that is in a proper and strict sence Good or Righteous in and of himself and for us and he is none of the natural Children nor naturally of man but of God Mark 12. 18. who also prepared for him a Body in our Nature and of a Woman by the secret and wonderful efficacy of his holy Spirit and did in that Body deliver him to Death for our Offences and raise him again for our Justification and gave him glory that our faith and hope might be in God And he is expresly called the Righteous 1 Joh. 2. 1. the Just Jam. 5. 6. even the righteous or just one and justly too for 1 He is perfectly so in and of himself being the Natural and only begotten Son of God so that he is of the Father the same that the Father is Righteousness Justice Truth Holiness and Goodness it self yea in that Body prepared for him in mans Nature though he was made in the likeness of sinful flesh subject to all our infirmities that came by sin yet without sin He knew no sin And this rendred him a meet and worthy Person to undertake for Sinners to prepare and give a Ransome to God and bee a Mediator for them for Who can bring a clean thing out of an unclean not one therefore no meer man can redeeme his Brother or give to God a ransome for him for such a High Priest became us who is holy harmless undefiled c. 2 He is perfectly so in what he hath undertaken and done for men in that Body prepared for him in mans Nature he hath perfectly and voluntarily fulfilled that will of the Father he came to doe as to the works to be finished in his own Body on the earth Psal 40. 6 9. Hebr. 10 5 12. Joh. 17. 4. He humbled himself and became obedient to death
being found in him and so it is upon all them that beleeve for there is no difference for all have sinned and come short of the glory of God being justified freely by his grace through the redemption that is in Jesus That vers 24. answers to and shews the reason of both the former branches viz. That the righteousness of God is unto all and upon all them that beleeve though all have sinned c. and so is to be understood in a two-fold sence 1 The whole Nature is justified in the second man Christ Jesus that stood for all to bear their sins in which all have already sinned and with which the whole Nature is thence polluted in that he is justified for them from the sins imputed to him in his Resurrection and this is freely by his grace through the Redemption in Jesus 2. All that beleeve every one of them beleeving what he hath done and is become for sinners and so through his Name beleeving on him are in their particular persons justified freely by his grace through the redemption that is in him God accepts them in his Son and remembers not nor doth impute to them their former wickedness or present unprofitableness but imputeth to them righteousness without works as in Acts 10. 35. 43. that saying That in every Nation he that feareth God and worketh righteousness is accepted with him vers 35. is thus explicated as fulfilled among those where the Gospel comes That through his name whosoever beleeveth on him shall receive the forgiveness of sins vers 43. So Acts 13. 39. By him all that beleeve are justified from all things from which they could not be justified by the Law of Moses they are delivered from under the condemnation of the wrath which in respect of the execution of it is yet to come under which they all abide that on hearing beleeve not on the Son of God 1 Thes 1. 10. Joh. 3. 18. 36. He justifieth even the ungodly beleeving and so coming to and being found in the righteous one that being justified freely by his grace they might be more and more made heirs according to the hope of eternal life given us in Christ that through the righteousness of God and our Saviour they might be made to be meet partakers of the inheritance of the Saints in light Rom. 3. 20-22-24 25 26. 4. 3 4 5. Tit. 3. 4-7 And so 3 Therefore also are such beleevers on his name called The righteous because the end and fruit of this righteousness of God and our Saviour in which beleeving they are accepted is also that through the knowledge and faith thereof the righteousness of the Law might be fulfilled in them even the righteous affections and services the Law required but gave no strength to bring forth as well as the life and peace it was ordained to but could not give that the beleever might bee filled with the fruits of righteousness by Jesus Christ Rom. 8. 2 3 4. Phil. 1. 10 11. even the fruites of the Spirit whose evidence and demonstration is of Christ in his testimony bringing forth in the beleeving receiver love joy peace long suffering gentleness goodness faith meekness temperance And they that are Christs have in the light and strength of the Lord crucified the flesh with the affections and lusts That henceforth they should not serve sin Rom. 6. Gal. 5. They beleeving with the heart that God hath raised Christ from the dead doe through the grace and power of that beleeved and beleeved in receive in a first fruits of the Spirit the end of their faith even the salvation of their souls for with the heart man beleeveth unto righteousness in this sence also Giving all diligence through the knowledge of him they adde to or in their faith vertue his goodnesse compassions holinesse c. as manifested in Christ frames to some likenesse or conformity to him in like love bowels mercies holinesse c. And so in their vertue they adde or proceed to further knowledge tastes and proof of his graciousnesse and therein temperance and so godlinesse brotherly kindness charity Hence it is the Apostles would have these things namely the righteousnesse of God and our Saviour through which they were made partakers of such precious and operative faith to bee always bad in remembrance seeing hereby they were saved if they kept in memory 1 Cor. 15. 1-4 2 Pet. 1. 1-12 c. this word of faith and so this faith that is of the operation of God is not without its works It works through love as from the consideration of Gods love in Christ as the foundation and fountaine of it whence it hath all its fresh Springs so in a channel of love towards God and man It favours therefore of ignorance of the righteousness of God and our Saviour and of the preciousnesse of this faith of Gods operation through it when any say to us That it is not enough for us with the heart to beleeve and close with Gods testimony concerning Christ but we must also look for the work of the Spirit inwardly to quicken save and sanctifie us such sayings at least signifie that the work of the Spirit for quickning saving and sanctifying the soul is another thing besides and divided from this testimony and not certainly met with in this way of beleeving and having the heart and minde exercised and stayed on that name and grace of his beleeved so that a man may with his heart beleeve and confesse that God hath raised Christ from the dead and yet not therein experiment the quickning and saving work of the Spirit contrary to Rom. 10. 9 10. 1 Cor. 15. and so doe indeed lead beleevers having begun in the Spirit to seek to bee made perfect by the flesh True it is a man may say he hath faith when yet his faith hath no works nor spirit left in it only an empty and idle opinionating such a thing or professing to beleeve it as true without any hearty mindfulnesse of the importance or grace of the truth he pretends to cleeve And of such a faith James saith Can it save faith if it have no works is dead a spiritlesse and unprofitable thing being alone yea even that faith is signified by him to be nothing else but a dead Carcasse pretence outside profession or shew of that which indeed is not or not with the heart not kept in beleeving remembrance and mindfulnesse for even there he signifies that if it were unfeigned or with the heart according to the discoveries given lesse or more it would work savingly like as the same Propositions beleeved to be true by the Devils works horror because they speak as much against them as they doe for man even so man any of mankind beleeving with the heart it would be unto righteousnesse Let God bee true and every man a lyar if any say hee stedfastly and with his heart beleeves the truth and greatnesse of Gods love to man ward as
27. yea the commemoration of that as broken for us and the infinite grace and vertue of the sufferings sustained therein is the subject matter of his Discourse there The Lords Body in a secondary sence is his Mystical Body his Church those that through the tastes of his graciousness are built upon him in whom the poor and rich bond and free Brother of high degree and of low do meet together they being all in coming to him through the tastes of his grace and so in being baptized into him baptized into one Body and made to drink into one spirit Now that not discerning perceiving considering knowing or owning the Lords Body that the Holy Ghost charges upon men as their sin and God judges them for is not such weakness or ignorance as is of necessity through natural frailty or for want of means and discoveries vouchsafed but a wilful and rebellious not knowing discerning or taking notice of it in the evidence and demonstration of the Spirit in the testimony of Jesus setting it before them and therein opening the eyes and lifting up the yoke of Natural thraldome Hos 11. This is the condemnation that when light comes men love darkness rather because their deeds are evil and reproved by the light Joh. 3. 19. And so when the righteous the true worshippers of God in Christ that are set as Lights in the world holding forth the word of Life in the demonstration of the Spirit and with power are lifting up the Son of Man in what hee hath done and is become for sinners and the infinite vertue and grace of his Personal sufferings and Sacrifice and therein shewing forth his vertues and praises and so in both preaching not themselves but Jesus Christ the Lord and rendring themselves servants to all for his sake beseeching alluring and drawing them in the light and power of his Spirit with them as Hos 11. Zach. 7. 9 12 13. 2 Cor. 5. 14 20. Phil. 2. 12 16. 1 Pet. 2. 9 13 c. even to the most High to consider the Lords Body and in the grace and power of its vertue and demonstrations to bee reconciled to God yet none at all will exalt him but are bent to back-slidings when so called allured drawn and wrought upon they will not know nor regard the Work of the Lord or the operation of his hands but despise both him and them for his sake neglecting so great Salvation This iniquity is found in many Branches as we shall see in this and the other Scriptures where these Judgements are bewayled and the reason of them given As 1 When by the righteous and merciful men the large extent of the infinite grace and vertue of the Lords Death is so commended and lifted up that the Lords House his Temple where he may bee worshipped and place of entertainment in his Son and with them that call upon him in truth is presented as a house of Prayer for all people where a rich Feast and Treasury of all things pertaining to life and godliness is prepared and set on the Table for them all that all through his grace might come in thither and eate of his Bread and drink of the Wine that hee hath mingled and that whosoever comes by him in the light and power of his drawings while his grace is bringing Salvation to them as it doth to all in due time might be accepted and therefore graciously inviting them all as in the Chapters before the text Isa 55. 1 7. 56. 7 8. with Prov. 9. Mat. 22. 1 Tim. 2. 1 8. Ioh. 3. 14 15 16. 2 Cor. 5. 14 15 19 20 21. 6. 1 2. Yet men not only set light by it neglect so great Salvation make excuses and will not come but also wilfully close their eyes and harden their hearts against this grace of God that brings Salvation to all men and also like the Beasts of the Field come to devour forbidding the plaine and faithful preaching of the Gospel of Christ to the world that through him they might bee saved In which they please not God and are contrary to the good of all men and persisting in this wilful opposition of the grace of God in the Lords Death to all men they fill up the measure of their sin till wrath come upon them to the utmost 1 Thess 2. 15 16. And in this way of iniquity are found chiefly and as Ring-leaders the Generality of the Watch-men the Masters Teachers and builders that are approved by and of high account with men they come chiefly under this charge in the Chapter before the text Isa 56. 9 10 c. His Watch-men the Watchmen of their owne setting up and approving are blinde and ignorant not having learned truth as in Jesus but professing to be wise in Science falsly so called and thinking thereby to comprehend the things of God in Christ have erred from the faith and turned aside to vaine jangling the generality of them have in all Ages refused and set at nought that Stone which God hath made the foundation and head of the corner Psal 118. 22. Matth. 21. 42. with Chap. 22. 1 15. Joh. 3. 10. 14 15 c. Acts 4. 11 12. Job 7. 48 49. And where any of them doe see any truth in that Doctrine that exalts or lifts up the Son of Man and Gods glory in him yet they are dumb and will not confess it as Joh. 12. 42 43. Among the chief Rulers also many beleeved on him but because of the Pharisees they did not confess him least they should bee put out of the Sinagogue for they loved the praise of men more then the praise of God yea they generally love to flumber are loath to be stirred up and awakened to consider and set their hearts to that which might bee for their owne and others good but lying down to sleep doe reject and stop their ears against that knowledge of him that comes to awaken them to righteousness and discovers the falseness and vanity of their Dreams See further what follows of them in that Isa 56. with 1 Tim. 3 5. 2 Another sort there are that doe not so much or directly set themselves to oppose the Doctrine of the Grace of God in Christ or the preaching thereof yet will not diligently mind or consider it or the weight importance tendency and instructions of it but doe inwardly shun the light and power of it and harden their hearts against the evidence and demonstration of the Spirit in it because it discovers and reproves their deeds as evil not suffering grace to make them willing in the day of his Power so to receive the love of the Truth as that they might be saved by it doe wilfully reject and harden their hearts against the reproofs of the instruction of the Lords Voyce crying unto them discovering and reproving their Covetousness Oppression In-justice Violence least they should be converted and healed by it And in this are found chiefly the generality of the
not some way in which men may be made again the righteousness of God and made partaker of his holiness they must all bee shut out for ever from God under the curse of the Law but God hath made his Son that knew no sin to be sin for us that we might be made the righteousness of God in him and according to that rule the sixth verse of that Psalme gives us the next and fundamental description of the subjects of the glorious priviledge fore-mentioned or rather the description of those Persons in whom the truth of the former description is found and so an answer to the question Who are the righteous This is the generation of them that seek him that seek thy face O Jacob or O God of Jacob that seek the Lord for righteousnesse and strength that through his Name beleeving in him seek righteousnesse by faith in Jesus as Isa 55. 3 4 5 6. 45. 22 24 25. Rom. 9. 30. and as before is shewed by the Scriptures On them comes that blessednesse of Gods not imputing former iniquities but imputing righteousnesse without works Rom. 3. 25 26. 4. 3 6. yea they through the understanding and faith of Jesus have their hearts sprinkled from an evil Conscience and their whole man in all their actings and conversation therein continually washed with that pure water of the love of God through the blond of Christ shed abroad in their heart Heb. 10. 19-22 1 Pet. 1. 18-22 that in the issue they may be presented without spot or wrinckle or any such thing Ephes 5. 26 27. Col. 1. 21 22 23. And truly this large description and explication of the righteous and merciful men or men of kindness and godliness gives us a true character of him whose being taken from us occasioned this Discourse We come in the next place to consider 2 In what sence they may be said to perish and when they so doe Here give me leave for our instruction and encouragement First to propound to consideration in what sence they perish not in respect of themselves or as with reference to their hope towards God They perish not they for their parts are not driven away or cut off from God or from their hope in death the wicked dying in his sins even in his stubborn refusall of him that came to save him from his sins and so out of Christ he is therein driven away in his wickedness cut off and shut out from God and from the hope of a better life and from all opportunities of ever being made partaker of that hope doth not their excellency which is in them even their hope goe away and perish with them They dye without wisdome But the righteous hath hope in his death hee retaines or holds his hope and joy even in death yea then goes to a more full enjoyment of it Prov. 14. 32. Whence our Saviour saith If a man keep my sayings he shall never see death hee shall never dye in the full and proper sence of the word he shall not in or by death be separated or cut off from God or from his hope and portion in him Joh. 8. 51. 11. 26. but from thenceforth shall be more especially blessed in and with his presence and with more immediate and uninterrupted fellowship with him in spirit even while out of the body and while that sleeps in the dust whence the Apostle desired in respect of himself much rather to depart out of the body out of the flesh that he might enjoy that more immediate and free presence of fellowship with Christ which to him would be farre better 2 Cor. 5. 1-6-8 Phil. 1. 20. 23. neither are their bodies though resting in Death and so sleeping in the dust of the earth lost cut off or perished as indeed they should be if there were no Resurrection of the Dead as the Apostle reasons 1 Cor. 15. 18 c. If Christ be not raised and so If the dead rise not then those which are fallen asleep in Christ are perished If in this life only we had hope in Christ we were of all men most miserable then indeed there had been some ground for and truth in their saying Ezek. 37. 11. Beholdour bones are dryed our hope is lost and we are cut off for our parts for even those that having seen those great and precious promises afarre off which were before confirmed of God in Christ and were perswaded of them and embraced them yet dyed not having received them But what saith the answer of God to them vers 12. Behold O my people I will open your Graves and cause you to come up out of your Graves and bring you into the Land of Israel c. And now also for the confirmation of our faith the ground of it is actually come forth and manifested Christ is risen from the dead and become the first fruits of them that sleep for since by man even by the offence and disobedience of one man sin and so death by sin the first death reigneth on all men and so it is appointed to the whole kind once to dye though all shall not sleep or rest in death some of this Body of righteous ones shall survive at the Personal appearance of Christ in his glory and they shall immediately and on a sudden bee changed and passe through death yet so as therein they shall dye though not sleep or rest in death Death is passed on all in the ordinance and appointment of God by reason of the Sin entring by one man even so by man viz. by the obedience and righteousness of one man Jesus Christ in which the transgression of the first one man in which all have sinned and the sin and sinfulness thence entring into and over-spreading the whole Nature is so finished and made an end of in the Court of Heaven or purged and put away from before the Father that no man shall eternally perish or bee separated from God in it nor are they left under the power of that Judgement of Banishment the curse of the Law but all Judgement committed to the Son and he impowred to execute Judgement also because he is the Son of Man by him is the Assurance and certainty of the Resurrection of the dead For as in Adam all dye even in the influence demerit as the fruit of his transgression even so in Christ in the merit influence and vertue and as the fruit of his Righteousness shall all be made alive raised out of the first Death that they may all appear before his Judgement Seat to be judged according to the rule of his Gospel all shall bee raised by him but every man in his own order Christ the first fruits being already raised from the dead afterwards namely immediately at the time of his second Personal coming those that are his peculiar ones the righteous Nation that keepeth the truth those in whose heart the Spirit of him that raised up Jesus from the