OUR Saviour having healed an impotent man (that had an Infirmity 38 yeares) by his word, in which also he bad him rise, take up his bed, and walk, and done these things on the Sabbath day, as we read in the beginning of the chap­ter; The Jewes as soon as they heard it, did the efore persecute, and seek to slay him, because he had done these things on the Sabbath day, vers. 15, 16. Our Saviour, that he might also heal their minds, and so allay the heat of their ignorant zeale, and sury, graciously instructs them; My Father (saith he) worketh hitherto, and I work, his Father did work in this work, by his word to the making the man whole, shewing that to be a good Sabbath days work; as also the like, Mark 3. 1, 5. And therefore he ought not to be blamed, seeing he therein did not, nor doth he any thing at any time, but the works of the Father, and in the Counsell, Name, Power, and Authority of the Father, that did work by him all that he did; (having also made him Lord of the Sabbath, as Mark 2. 27, 28.) At this the Iewes conceived yet further displeasure, and sought the more to kill him, not only because he had broken the Sabbath, (as they still imagined, not minding his gracious instruction.) But also because [Page 2] he said that God was his Father; Immediatly, and in such wise, as therein to their apprehension, he made himselfe equall with God (which indeed to him was no. robbery, Phil. 2. 6.)

Our Saviour takes occasion still from their ignorant fury and malicious opposi­tion farther to instruct them into the excellency of his person and works and the glory the Father had given him to possesse in that body, in mans nature, and for mans good, as also that glory that should after be more gloriously actually con­ferred on him, and he cloathed with it in that body, and it manifested in and through him; That in, and by him, men might know, honour, and beleive in God: This instruction he carryes on in all the following discourse, to the verses we have pitcht on, shewing in all, that to him it was no robbery to be equall with God, Instructing and admonishing them by all to reverence him, and seek to know and worship God, in, and by him; So infinite are his Compassions, and gentle­nesse towards even such rebellious sinners, he was not yet provoked by all their malicious forwardnesse to rise up in fury against them, or hide himselfe, and with hold his gracious instructions from them; But as one that hath received gifts, even for the rebellious also, that the Lord God might dwell among them, is still ladeing them with heavenly instructions, teaching sinners in the way, bles­sing them that curse him, doing good to them that despitefully use him, and per­secute him, giving us herein an example that we should follow his steps, accord­ing to that instruction; The Servant of the Lord must not strive, but be gentle to all men, apt to teach, in meeknesse instructing them that are ignorant, and op­pose themselves, &c. 2 Tim. 2. 24, 25, 26. not frowardly, or unfaithfully with­holding from them, for fear, or shame, or revenge, any of those things that may tend to commend Christ, as the Son of God, and Saviour of the World, and ren­der him precious, nor being selfe-willed, or soon angry, but speaking the truth in love while we have opportunity.

This discovery of the excellency of his Person, and works he makes, 1 In shewing his one-nesse with the Father in all his Counsels, and works, vers. 19, 20, 21. In all which its evident that he is one with the Father, in mind, and will, and in glo­rious wisdome, and power for doing whatever he will in Heaven and Earth, and so equall with the Father, in nature, and glorious attributes, and works, he and the Father are one, Ioh. 10. 30. And yet also clearly distinct in respect of the manner of their Beeing in the God-head, and so in respect of the manner of their work­ing in every work, And as so considered in their distinct Relations, the Father is greater then Hee, Joh. 14. 28. For though the Son as the Eternall Son of God, is of the same Essence or Beeing with the Father, yet he is the Son of the Father, yea though he hath life in himselfe, as the Father hath life-in himselfe, and that now in Mans nature for fallen men, yet so as of the Father, Joh. 5. 26. Though he doth whatsoever the Father doth, yet so as by, and in the Counsell, Name, and Authority of the Father, who is the Father of our Lord Jesus Christ.

The Son (saith he) can do nothing of himselfe, but what he seeth the Father doe, yet he can doe what ever he will, but he cannot will any thing that the Fa­ther willeth not, he is of one mind with the Father, and in his bosome Counsell, and doth nothing, but what he knowes and sees the Father wills and does. And so he could not have healed that impotent man, if he had not seen, and known the Father willing, and working in the same work; And so if he had not received commandment from the Father. As also he faith, he laid down his life that he might take it again, and did it of himselfe, yet so as he received commandment [Page 3] of his Father, Joh. 10. 17, 18. And so he hath not otherwise spoken of himselfe, but so as the Father that sent him gave him commandment, Joh. 12. 49, 50. He could not have tasted death for every man, if it had not been in the mind, will, Counsell, and grace of his Father; whence 'tis said to be by the grace of God, nor could he give forth any discovery of his Fathers goodnesse, or revelation of his name, and therein tenders of his grace to sinners, If (being in the bofome of the Father) he did not perfectly know it to be in his mind, counsell, purpose, and grace; And that he is working in the selfe same thing, and to the same end; And hath given him commandment so to speak, and so to doe; And this our Saviour gives as the reason why his word shall judge the rebellious Refusers in the last day, because he hath not spoken of himselfe otherwise, then as the Father gave him commandment, Joh. 12. 48, 49, 50. Verily, verily, the Son can do nothing of himselfe, but what he seeth the Father doe; for what things soever he (namely the Father) doth, these also doth the Son likewise, they work together in every work, and though distinctly in respect of the manner of working, yet the same thing, by the same (his owne) power, and to the same end. As he wrought with, and in the name of the Father, in all the works of Creation, so now as the Son of man, he worketh with, and in the name of the Father, in all his works of preserva­tion, and so by him all things consist, and in all his providentiall Government, and spirituall opperations. For the Father loveth the Son, namely with such manner of love, and in such wise with that manner of love, as he loves no other; even now in mans nature, he loveth him therefore, because he laid down his life that he might take it again, (joh 10. 17, 18.) even as he received commandment of his Father; The Father therefore hath taken up his whole delight, and welpleased­nesse in him, as the son of man, chosen him to be his fellow, his equall, the man of his right hand, and in that love sheweth him all things, that himselfe doth, makes him of his counsell in every matter, and in his own wisdome and name strengthens him to all that himselfe doth, so that he, even Christ crucified, is wis­dome and strength; The wisdome of God, and the power of God. And he will shew him greater works then these, (namely of healing bodily Infirmities and di­seases) that yee may marvail; That beholding the Father in him, yee may admire and reverence him, and fear before him; that is the end of all, that the Father hath given him commandment to do for, and amongst men: And as a discovery of those greater works then these, which the Father to this end would shew him, he tells them. As the Father raiseth the dead, and quickeneth them, even so the Son quickens whom he will; In such wise, as the Father, doth any work of that nature, now in this day, so doth the Son; And so he did raise up some that were dead, to life again in the days of his flesh, and by his Apostles after, as the Father also did the like works vertually through and by him before, Hebr. 11. 35. even so he now did them in the name of his Father. And those were greater works then the healing the bodily Infirmities of the Living; Yea he quickens by his Word whom he will: And that is all that receive it from their death in sins and trespas­ses spiritually now, which also are greater works then those forementioned; And so he promises that his servants should do those greater works then these, they in his name, and so he by them, because he went to the Father.

2 He farther makes discovery of the excellency of his Person, and works, in declaring himselfe to be the only mean, and way by whom the Father judgeth and disposeth of men, and doth whatsoever he doth in his Government of the World. Giving this also, as a farther Reason and Demonstration of his [Page 4] one-nesse with the Father in all his Counsels, and works. vers. 22, 27. For the Father judgeth no man, (that is immediately, or otherwise then so as by the Son, he doth not otherwise dispose of them or their wayes, or order any thing to them or about them in his Government of them, or passe sentence of Justification or Con­demnation on them,) but hath committed all judgment to the Son, because he was judged for them, or had already undertaken to bear their judgment, the curse of the Law, as they fell under it through the first departure of the nature from God. Joh. 12. 31, 32. Because he humbled himselfe even to the death of the Cross, in which he was made a curse for us; And hath thereby redeemed us from the curse of the Law, in which we must all have been for ever banished, and sepa­rated from God, Therefore all men are released to him, and the whole judgment and dispose of them committed to him, And in order thereto, all power in Heaven and in Earth given 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 declar [...]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 [Page 5] 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 thats 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 in mans nature.

2. By asserting to them, and instructing them into the generall resurrection [Page 6] of the dead, both just and unjust, by the same voyce of the Son of Man, and his rendering to every man according to his works then; And this as an antidote a­gainst their sinfull marvelling.

Whence in generall, we may note this instruction signified to us, that the Doctrines of the Resurrection of the dead, and of eternall judgment by the voyce of the Son of Man, are very fit and powerfull to strengthen faith in Christ; And so in God for all that he hath said or promised, against all the corrupt reasonings of the carnall mind, or of the wisdome of the flesh, they are mighty weapons through God, to the pulling down of strong holds, casting down Imaginations, and every thing that exalts it selfe against the knowledge of Christ, and bringing into captivity every thought to the obedience of Christ, 2 Cor. 10. 4, 5. Hence it is, that the tasting of the powers of the World to come, Hebr. 6. 5. is so pla­ced, as answering to the Doctrine of the Resurrection of the dead, and of eternall judgment, vers. 2. signifying that those doctrines of the World to come are very powerfull to the correcting, and silenceing carnall disputings and sinfull marvel­lings, and so proved, or tasted in the prevalency of them, on the spirits of such as believingly consider them, as 2 Cor. 4. 14, 16, 17, 18, and 5. 1, 10. Whence this apprehension of God, as one that quickeneth the dead, and calleth those things that be not, as though they were; (yea, he makes them to be, in his so calling them, as he commanded light to shine out of darknesse,) This is mentio­ned as that which strengthened Abraham against hope to believe in hope. Rom. 4. 17. Yea that God raiseth the dead, as the truth of that is evidenced in his having raised up Christ our Lord, as the surety in man's nature from the dead: In which he hath delivered us from so great a death, and given assurance unto all men, that he will raise them from the dead, and judge them by that man whom he hath so ordained; And also as its manifested by and through Christ in his quickening all things, and dayly delivering and saveing in deaths, and from the evill of them as the Saviour of all men, especially of them that believe; This is declared as that which did strengthen the faith and hope of the Apostles, and Be­lievers in greatest tribulations and deaths, and against all unlikelyhoods, and im­pediments, 2 Cor. 1. 9, 10. 1 Tim. 4. 10. and 6. 13

For 1. Herein his infinite power for doing whatsoever he pleaseth, is lively presented, in the evidence and demonstration of the spirit, that is in that Do­ctrine, as contained and held forth in the testimony of Christ, hence Abraham re­taining such an apprehension of him, as forementioned, was fully perswaded that whatever he had promised, he was able to performe; And therefore when he was tryed, offered up his onely begotten Son, accounting that God was able to raise him up, even from the dead, from whence also he received him in a Figure. Rom. 4. 20, 21. Hebr. 11. 17, 19. This great power of God in Christ, as evi­denced in his raising the dead, would (being believingly minded) powerfully silence those sinfull marvellings, in which men are vainly disputing against his words, and unwisely inquiring concerning his works: As how can it be that the works of Creation, and providence should be witnesses of Gods goodnesse that is in and through Christ, and so leading to repentance; This consideration I say would correct and silence them, that it is God that raiseth the dead and quicken­eth all things, and will bring all men out of their Graves to his judgment seat by Christ, he it is that hath spoken it, and of his own work to shew and manifest it in such wise; Therefore our Saviour here propounds this Doctrine to correct their sinfull marvelling at that declaration of the present power of and in his [Page 7] voyce, in the severall preachings of it, in which it is by him sent forth to men, vers. 25. The hour is coming and now is, when the dead shall hear the voyce of the son of God, and they that hear shall live; Marvell not at this, (says he) for the hour is coming in the which all that are in the Graves shall hear his voyce, and shall come forth, &c. And if it should not be thought a thing incredible, that God should raise the dead, and that by the man Christ, and by the voyce and power of his word, why should it be thought incredible, that the same word, as now witnessed and preached to men, by any meanes of his appointment should be so powerfull, as to open the blind eyes, and make the dead to hear, that in hear­ing they might hear, and live, why? say some men, this cannot be, without pow­er, or free-will in man, as of him, to such hearing, seeing the same voyce shall raise the dead bodies out of their Graves.

2 In this Doctrine also is the discovery of a reward then to be rendered by him, that is now preached to them, and that according to every mans work, after the Gospel rule of judgment. And this Discovery being also with the evidence, and demonstration of the spirit, that accompanyes that whole Doctrine of Christ, and especially in the plain and faithfull ministration of it, puts an admonition upon mens spirits, not to dally with him, and with their own soules; now while it is to day, to beware of murmuring among themselves, and lifting up Imaginations, in opposition to the light, and power of his testimonies, to give more earnest heed to his words, (while they have opportunity) that are able to beget and strengthen faith. As perceiving in this Discovery of things to come, that it is eternall life, and eternall death that is set before them; And the present opportunity is only theirs for chusing the one through the grace of God bringing salvation, and for avoyd­ing and fleeing from the other. Therefore our Saviour uses this as a powerfull motive to warn men, not to murmur among themselves now, not only that no man can come to him, except the Father, which had sent him (to draw them) do draw him, But also that whether they now come to him in his gracious drawings, or no, they shall come to him, he will raise them up at the last day, and bring them before his judgment seat, Joh. 6. 43, 44. with vers. 36, 37, 39. And then those that now were incensed against him, and would not come to him for life, shall bow before him, and acknowledge him Lord to the glory of God, and justify him in their own everlasting destruction; These and the like considerations in this Doctrine, made it so powerfull on the spirits of the Apostles, as we reade, 2 Cor. 5. 9, 10, 11. 2 Tim. 4. 1, 8.

We may also here learn by our Saviours example, how to answer, correct and silence such sinfull marvellings in our selves or others at any of those great and deep things of God, contained in the testimony of Christ, according to that▪ Pro. 26. 4, 5. Answer not a Fool according to his folly, least thou also become like unto him; Answer a Fool according to his folly, least he be wise in his own con­ceite. 1 Not to seek to answer them in their own way, or so as we become like unto them, in the use of such carnall weapons for confirming the truth, as they use against it, for that grants the way good, that indeed is evill; of measuring the truth of God by mans Imagination; or endeavouring to bring it down to the com­prehension of his blind and corrupted reason, nor hath that any promise of Gods presence with it for reproving, and convincing; yea whatever faith is that way produced, rests but in the wisdome and strength of man, therefore the Apostles avoyded it, 1 Cor. 1. 17, 18, &c. & 2. tot. 2 Cor. 10. 3, 4. But 2. So to an­swer them with his words, and in his way, as the folly and vanity of their way of [Page 8] 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 [Page 9] 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 tis clearly signified to be; Its 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 [Page 10] 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 red [...]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 its called the resurrection of them. 2 Its said to be such, as in which all that are in the Graves shall come forth.

1 In that its 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 ou [...], 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 [Page 11] baptisme, as also they are said in the same baptisme, in a like sence to be bu­ried with him; He is the Person that was dead and buried, and was raised again for us, and with reference to that, his personall buryall, and resurrection, the A­postle speakes there, as also in Rom. 6. 3, 4, 8, 11. shewing that in the spirituall washing of that doctrine of his death and resurrection, we are through faith wash­ed from the errors, and polutions of the World into the acknowledgment, grace, and consolation of that his death, and resurrection; And so in that Baptisme, or washing of the spirit, which is in the beliefe of the truth, we are taught, and strengthened to reckon our selves dead, and buried in his death, and buriall, there dead indeed unto sin, and so risen with him through the same faith of the opera­tion of God, who hath raised him (he saith not us, but him,) from the dead, still we are dead, and our life is hid with Christ in God, who also hath begotten us by and through the resurrection of Christ, to a lively hope of an Inheritance incor­ruptible, and that sadeth not away, reserved in Heaven for us who are kept by the power of God through faith, unto the salvation ready to be revealed in the last time, unto which, he that raised up Christ from the dead, will also raise us up by Christ at his coming; Till then the resurrection of the dead, is not in a full, or proper sence attained by any but the Head for us all.

Some there are I know that would not have us understand the Resurrection of the body to be meant in that first resurrection spoken of, Revel. 20. 5, 6. But some spirituall quickening, reviving, or enlargement given to such Persons in this corruptible time, and state of the World; And the pretended ground of their cavill against the understanding, the resurrection of the body to be there meant, is from John's saying, that he saw the soules of such, and they lived and reigned with Christ; The soules says John; Not the bodies therefore say they: For the clearing of that therefore consider.

1 That sometime by the soul is meant the whole Person of the man, or men spoken of, both soul and body together, as Gen. 12. 5. & 46. 15, 18, 22, 27. with Deut. 10. 12. Rev. 18. 13. with Ezek. 27. 13.

2 That the soul as well as the body may be said to be dead to us, though not in it selfe, or unto God; All live to him, Luk. 20. 38. And so the soul depart­ing out of the body, yet retaines a sensible being, while the body is in dust, But so as under the Altar, in a disappearing state as to us, having no fellowship or con­verse with us, nor any more any reward, o [...] portion of the things done under the Sun, nor shall they appear again, or be visible, and so living to us, untill in the body at the resurrection of the body. And so in this vision John saw the soules, not as chap. 6. 9 under the Altar, as still remaining in a disappearing state of death as to us. But coming forth, and appearing; That is soul and body together, the whole persons of those spoken off. And they lived, &c. Yea,

3 That the resurrection of the Podies of those that sleep in Jusus, is there meant by the living again of the soules of such, which is there called, the first resurrection; is clear in that its spoken of, as a work passing upon them after death, and not before: Some of them had been beheaded for the testimony of Jesus before they thus lived again, and yet their very persons lived again in that first resurrection, as seen in the vision, yea the rest of that Company that have part in the first re­surrection, were dead before they so lived again, or immediatly changed with such a change, as is answerable to death, as appeares by his saying of all the residue that have not part in that first resurrection; The rest of the dead lived not again till the thousand years were finished, Then it seemes, these were all of the dead be­fore they thus lived again▪ Likewise

[Page 12]4 Its further evident, in that this living again of those is called, the first resur­rection, with relation to, and as distinguished from the resurrection or living a­gain of the rest of the dead, after the thousand yeares of Christs personall reigne on the Earth shall be finished, And as opposed to their not living again till that time be expired. And that that Resurrection, or living again of the rest of the dead, that shall be at the end of that time, is the Resurrection of their dead Bo­dies, is clear in that explication that follows, The Sea gave up the dead which were in it, (now its their dead Bodies that were in the Sea) And death (the first death) and Hell (or the grave or disappearing state of death) delivered up the dead which were in them.

By all which it appeares, that by the first resurrection is meant, that resurrecti­on of all that are his (peculiar people) at his coming to take the Kingdome and reigne, that is spoken of, 1 Cor. 15. 23. 1 Thess. 4. 14, 16. In which their vile Bodies shall be wholly redeemed from death, and fashioned into the likenesse of his glorious Body, for which all true Believers are here waiters, Rom. 8. 23. Phil. 3. 11, 21.

Yea, the resurrection of the dead, is here expressed to be such a work, as shall be effected by the power of his mighty voyce on all, both just and unjust; And therefore, though the just, or those that sleep in Jesus now before his coming, and those of them that survive at his appearing, shall have their [...]stnesse in it; And all the righteous shall have the only blessednesse of it; Yet the resurrection simply, is not their peculiar priviledge or portion, or a work only to be accom­plished on them, but on all the dead that dye in Adam.

2 Such also it is here expressed to be, as in which all that are in the Graves shall come forth, a work exceeding, or going beyond that, in which some received their dead to life again, Hebr. 11. 35. and that in which some dead Bodies of Saints arose, and came forth of their Graves, and lived again some time amongst men in this corruptible state of the World, as Lazarus, Joh. 11. and others, Math. 27. 52, 53. In which yet there was a glorious manifestation of the great power of God, in and by Christ for raising all the dead, wholly out of the first death in due time; But in these it cannot be said, that the persons so raised, and brought forth were wholly redeemed from death, and from the power of the Grave, nor therein brought to the full enjoyment, or possession of that eternall life and glory, to which they were called by the Gospell, and therefore neither is that called, the resurrection of them from the dead, yea they are still said to be expecting a better resurrection, God having provided some better things for us, that they without us should not be made perfect, Hebr. 11. 35-40. But the re­surrection of the dead, that which is so called in Scripture, and is so in a full and proper sence, is such as in which all that are in the Graves (which also may signi­fie generally, the disappearing state of death, because in that, as in the Grave, they are hidden from us, though not from him that hides them there, as Job 14. 13. with Psal. 139. 12.) even all that sleep in the dust of the Earth shall awake, and shall come forth, some to everlasting life, and some to shame, and everlasting contempt, Dan. 12. 2. He will ransome them from the power of the Grave, re­deem them from death; The first death, and the Grave that now hides them, shall be wholly destroyed, so that there shall be no more darknesse or shadow of death, in which the workers of iniquity may hide themselves, Hose. 13. 14. Revel. 20. 13, 14. Job 34. 22.

All that are in the Graves shall hear his voyce, and shall come forth, now how, [Page 13] 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 'tis 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 [Page 14] 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 up Christ to sit on his Throne; He seeing this before, spake of the Resurrection of Christ, that his soul was not left in Hell, neither did his flesh see corruption; as Davids did, David is not yet ascended or raised. But Jesus that was made of the seed of David after the flesh, in that one body so pre­pared for him in the womb of the Virgin, in which he bore our sins to the Tree; He is mightily declared to be the Son of God by the resurrection of him from the dead in that same body, according to the Scriptures, Rom. 1. 3, 4. 2 Tim. 2. 8. 1 Cor. 15. And he being risen from the dead, in that body in mans nature is be­come the first fruites of them that slept, or that yet dye in Adam; Therefore we conclude that the resurrection in the lump, or harvest of it, even of the just and unjust shall be so far of the same nature or kind, that it shall be of the same bodies that dye in Adam, and from him, even that which is dead, and sleepes in the dust of the earth, of them that rest in death, yea the same bodies of all the rest, (not another shall come up in the room,) but it shall be changed into another quali­ty, yea this our conclusion, is likewise plainly and abundantly asserted by the A­postle, in that, 1 Cor. 15. in answer to that question, which the Apostle supposes some ignorant and carnall minds would move; ( viz.) How are the dead raised up, and with what body do they come? In answer to that Question, he all along abundantly asserts, that even the same it, the same body that is sown, a naturall body, and in corruption, shall be raised again, though in another quality. And [Page 15] first in his similitude or comparison of the seed, or grain sown in the Earth, being quickened after it dyes in the Earth; Though the comparison between that and the resurrection will not hold in every thing, yet so far as the Apostle uses and ap­plyes it, its of good use for illustration; There he tells us, that which thou sow­est, is not quickened, except it dye; he saith not, that the same it, he same seed, or grain is not quickened, but that it is not quickened, except it dye, so then it is the same seed or grain which is quickened after it dyes; Then further he addes, that which thou sowest, thou sowest not that Body which shall be—But God gi­veth it a body, as it hath pleased him, and to every seed, his own body. He saith not, that which thou sowest shall be no more, or that there riseth or cometh forth some other thing, or body in the stead of it; But that which thou sowest, thou sowest it not that which it shall be, still its the same it, that shall be in the quick­ening of it. Another body as to the quallity of it, Its the same changed, he gives to every seed its own body. So likewise he abundantly asserts in the following ap­plication of the comparison, speaking therein chiefly, or more directly of the Re­surrection of the just; So also is the resurrection of the dead: It is sowne in cor­ruption, it is raised in incorruption; It is sowne in dishonour, it is raised in glory: It is sowne in weaknesse, it is raised in power: It is sowne a naturall body, it is raised a spirituall body; Observe all along its the same it, the same body that now is vile and dead, and turnes to dust, that is raised another body as to quality, or in another quallity; The same body that is now in its present state of flesh and bloud as corruptible, uncapable of inheriting the kingdom, even the same shall be changed, and fashioned into the likenesse of his glorious body, and then inherit with him. Whence the resurrection is called the Redemption of the body, and not the quickening, or raising up some other thing, Phill. 3. 21. Rom. 8. 17-23.

2 The next thing we propounded, as having occasion given us by the text to consider, in this Doctrine of the resurrection of the Dead, and eternall Judgment, is, The time of it. Some discovery of which is hinted in the former consideration; yet here we shall perticularly shew, what is expressed and signified in the text con­cerning it. And how that is confirmed in other Scriptures.

1 It is expressed to be in an hour or time that is coming, yea, that so much is to be understood in the expression, that it is not now; not made, or accomplished in, or upon any in this present time, that is already come; appeares by compare­ing this with vers. 25. To which that this relates, we have already shewed, In that with reference to it, this declares a greater and more wonderfull manifesta­tion of the excellency of the son of man, and of the mighty power of his voyce then that there spoken off. And here its relating to that, further appeares in the expression of the time of the coming forth of this, as compared with the time of the coming forth of that. Consider and compare the severall expressions, of the time of the coming forth of the distinct, and severall workes; There he saith, the hour is coming, and now is, in which the dead shall hear his voyce, and they that hear shall live.

Here he saith, Marvell not at this, For the hour is coming, in the which all that are in the Graves shall hear his voyce, and shall come forth, &c. Now in that he there saith, the hour is coming, and now is; and here saith, the hour is coming: But leaves out that clause, and now is, which is there added I say, in that he addes it there, and leaves it out here, he fully signifies so much to be understood, that the hour, or time for this here spoken of, is not now, and so his saying here, that the hour is coming, without the addition of that clause, considering what relation [Page 16] it hath to that verse where it is added, is as much as if he had said, the hour is coming, but is not now; (as the forementioned efficacy of his voyce is,) but in the time yet wholly to come, they erred concerned the truth, that said, that the resurrection was past already, or past to some, and so already come, or made and accomplished upon any, in the time of this life: For as it is appointed to men, (the whole kind) once to dye, so also after death, to come forth to the Judgement, 2 Tim. 2. 18. Hebr. 9. 27.

2 It is fully signified in the text, (still comparing it as before with that 25 verse,) that the hour or time of the resurrection and eternall Judgment, is an hour or time by it selfe, distinct from that hour or time spoken of in the 25 verse, which was both coming, and already begun; And therefore no part of that, nor can it be till that be finished, for he saith not, that in this hour or time coming, which now was already begun, or in any following part of that; all that are in the Graves shall 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; Its 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 wo [...]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 its 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 [Page 17] 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 'tis 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 had sent divers servants before, last of all, he sent the Son himself, Math. 21. 37.

[Page 18]2 We come next to enquire, what is that hour or time immediately succeeding or coming next after that time, of the ministeriall preaching of Jesus Christ, fore­mentioned; After the finishing of which, there shall be no more meanes used, nor time afforded to the World, that now is, nor shall there ever be any more need of such gifts, or such exercise of them, as is now appointed for the work of the mini­stry, by the Saints in this time of their imperfection, though the matter of the voyce preached, shall then be the matter of their song, and gloriously commemo­rated by them among all the Nations in the World to come. The hour or time then coming after, and immediately succeeding that hour or time mentioned in vers. 25. Cannot be in any time, or ages of the World, that now is, nor untill the second personall appearing of Jesus Christ from Heaven. For till then, this time forementioned lasts; And is therefore called the last time, or age of the World, that now is: (as we have already shewed) The time therefore under con­sideration must needs be, the time of the World to come, which immediately fol­lowes at the heeles of this, and upon that second and glorious appearance of the mighty God our Saviour, as 2 Pet. 3. So that it is the World to come of which we speak, and of which our Saviour speakes in this 28 verse. The hour is com­ing, in the which all that are in the Graves shall hear his voyce, and shall come forth, some to the Resurrection of life, and others to the Resurrection of damna­tion. It is the time of his glorious personall appearing from Heaven upon earth, to put an end to the World that now is; And create new Heaven, and new earth, and restore the whole Creation: And the time of his glorious Kingdom on the earth in the World to come, in which all things shall be visibly and gloriously sub­dued to him; (2 Tim. 4. 1.) After which time shall be no more.

Now then, that there shall be such a time, after the ministeriall preaching of peace by Jesus Christ hath been continued its time, for a witnesse to all Nations, such a time I say, as in which the Son of man shall personally appear from Hea­ven on the Earth, in that glory he now possesseth for us in Heaven, in that body in which he bore our sins to the Tree. And shall then put an end to the World that now is, and make new Heavens, and new Earth, and take to him his great power, and reigne on the Earth, till all his enemies be subdued.

And that all that whole time of his appearing, and Kingdom, is called, one time, or day of the son of man, the great day of Christ, the hour, or time that is coming, and not yet come.

And that, that time, or day of his appearing, and Kingdom, is the time of the dead, that they shall be raised and judged. See a little of the Scriptures Te­stimony to each of these.

1 That there shall be such a time, after the ministeriall preaching of peace by Jesus Christ, (as aforesaid) see Peters Testimony ( Act. 3. 19, 20, 21.) of the times of refreshing, which (saith he) shall come from the presence of the Lord, when he shall send us Jesus Christ, who before (saith he) was presence unto you, (namely before that time of Gods sending him again, (viz.) in this present hour or time that now is, after the finishing of which, God shall send us the same Jesus whom they crucified, in the glory which he now possesseth for us) whom, the Hea­ven must receive till the Restitution of all things, which God hath spoken, by the mouth of all his holy Prophets, since the World began: To which agrees the te­stimony of the Angels, this same Jesus which is taken up from you into Heaven, shall so come in like manner, as ye have seen him goe into Heaven, Act. 1. 11. As he appeared once in the last Ages of the World in that one body, which the Fa­ther [Page 19] prepared for him, in our nature, to put away sin by the sacrifice of himselfe, and so was once offered, to beare the sins of many: So he shall appear the second time in the same body, but without sin, or any imputation, or fruites of it upon him, even in the glory, he now possesseth for us to the utmost salvation of those that now look for him, Hebr. 9. 26, 28. Those that have their conversation in Heaven, do look for the Saviour, the Lord Jesus Christ from Heaven, as Phil. 3. 20. Coll. 3. 4. Tit. 2. 13. And though others scoffe at the promise of his com­ing, yet that day of the Lord will come, (to them as a Theife in the night) In the which the Heavens shall pasle away with a great noise, and the Elements shall melt with servent heate, the Earth also, and the works therein shall be burnt up, (And so it shall be as the dayes of Noah, and of Lot, to the dissolving all these things, and putting an end to this corruptible state of the World, Luk. 17. 25, 30.) Neverthelesse, we according to his promise look for new Heavens, and a new Earth, in which dwelleth righteousnesse, 2 Pet. 3. 4 - 14. yea in that his coming, he shall still sit on the right hand of power, Math. 26. 64. and reigne on the earth, ministring judgment to the people in righteousnesse, Psal. 9. 7, 8. & 96. 13. 2 Tim. 2. 12. Rev. 5. 10. & 20. 4, 6. And then when he takes to him his great power, and reignes (as Rev. 11. 17.) all things shall be visibly, and glori­ously subject to him, for he shall put down all rule, power, and authority, and reigne till all his enemies be put under his feet, and then deliver up the Kingdom to the Father, and God shall be all in all, when time shall be no more, 1 Cor. 15. 23 - 28. with Hebr. 2. 5 - 8.

2 That all that whole time of his glorious personall appearing and Kingdome is together, and by it selfe, as distinguished from the first day of the son of man, In which he once personally appeared to put away sin by the sacrifice of himselfe, and hath abollished death, And in which also, he personally began, and mediate­ly continues, a gracious and spirituall ministration, bringing life, and immortal­lity to light through the Gospell, I say, as distinguished from that whole day, or time of the son of man. All this time of his glorious appearing, and Kingdome is called one of the dayes of the son of man, Luk. 17. 22. Where after he hath told the Pharisees, that the Kingdome of God cometh not with observation, our­ward shew of glory, or worldly pomp, as they expected; But that the Kingdome of God, was now amongst them, (brought to them, in the ministration and preach­ing of it by him) he then further tells his Disciples, that they should desire to see one of the dayes of the son of man, namely that of his second appearing, and the glorious manifestation, and bringing downe of the Kingdome then; And should not see it, namely not in this day or time, nor till they shall be gathered toge­ther, with all that sleep in Jesus, as appeares in the following part of that chapter. Daniel shall then stand up in his lot; yea, frequently, all that time of his appear­ing, and Kingdome, is called the day of the Lord, the great and notable day, (as 2 Pet. 3. Malla. 4. 5.) (one day being with the Lord, as a thousand years, and a thousand yeares as one day) The son of man, his day, the day in which the son of man shall be revealed, Luk. 17. 24, 30. The day of Christ, Phil. 2. 16. And so here, the hour or time of the son of man, that is yet wholly to come, In which shall be the most wonderfull and glorious putting forth of his mighty voyce. And therefore (as well as for other Reasons) is that whole time of his appearing, and of his Kingdome, or glorious reigne on the earth, called one time, one day, one hour, though it may be as long, or longer then this time of the ministeriall preaching of peace by Jesus Christ; And that is may be so, may be signified by its [Page 20] being called by the same name; An hour, yea that is the hour coming, in which there shall be no such occasion for cutting short the time, as there is, and will be in this present hour, I say, if it should be never so long, yet all of it is therefore called, one hour, one time, one day of the Son of man; Because as in this present hour of his ministeriall preaching peace, There is no change of ministration, or dispensation, in which God, doth or will speak and reveale himselfe to us, As be­fore there was, Hebr. 1. 1, 2. That his speaking to us by his owne Son is the last, as we have shewed before, even so in that hour that is coming, there shall be no change or alteration of the state of things as they shall be renewed, and set by him, nor any more changes or overturnings of the Government, or administration of it, as now there is; Till he whose right it is, come, and take it, Psal. 96. 10, &c. with Isa. 66. 22. Ezek. 21. 27. with Psal. 75. & 82. His seed shall endure for ever; His Throne shall be as the Sun, it shall be established for ever as the Moon, Psal. 89. 36, 37. His Kingdome is an everlasting dominion, which shall not pass away to another, but be possessed by him (who will deliver it to his Father, when he hath destroyed all enemies) and by his Saints with him for ever, Dan. 7. 14, 18, 26, 27. Revel. 22. 5. Yea therefore also is it called, the Day of Christ, the great Day of the Lord, because in it, he shall see all the fruit of the travell of his soul in this day, (both in them that are saved, and in them that perish,) he shall then see his seed, that were now made willing in the day of his grace, and power­full Gospell, and enjoy them with him, in the full enjoyment of his infinite glory, the fruit of his sufferings; And he and they shall see their desire then on their E­nemies, that have wickedly persisted in their stubornesse, all the day of his grace towards them; In their everlasting destruction from the presence of the Lord, and by his righteous judgment, and the power of his mighty voyce, that now would have saved them, In which judgment he shall be glorified, and the righte­ous shall rejoyce for ever. As also appeares in the next consideration.

3▪ That that time of the appearing, and Kingdome of Jesus Christ, is the time of the dead, that they shall be raised, and judged; And that he should give re­wards to his servants, &c. And should destroy them which destroy the Earth, see for this, Revel. 11. 15, 17, 18. Likewise our Saviour plainly affirmeth, that the son of man shall come in the glory of his Father, and with his holy Angels; And then shall he reward every man according to his works, Math. 16. 27. yea the Apostle expresseth our position distinctly in so many words; The Lord Jesus Christ shall judge the quick and the dead at his appearing, and at his Kingdome, which distinct mention of the time, leades us to the next consideration in the text. viz.

3 The intimation this text gives us of the order of the Resurrection of the dead, and eternall judgment by Christ.

That those that have done good in this World, shall be first raised and brought forth to the enjoyment of their glory, and glorious rewards; Before those that have done evill in this World, shall be raised, and brought forth to their everla­sting punishment, is intimated, in the order observed by our Saviour in this decla­ration of it; mentioning first, the resurrection unto life of those that have done good, and after that, the resurrection unto damnation of those that have done e­vill; yea the like order is observed, wherever it is distinctly spoken of by the holy Ghost in the Scripture; as in Dan. 12. 2. Many that sleep in the dust of the Earth shall awake, (where by many, we may understand all of them, according to our Saviours assertion in this text,) And then coming to the distinct mention [Page 21] of the severall sorts, he observes the same order with our Saviour here; Some to everlasting life, and some to shame, and everlasting contempt: So Paul, Act. 24. 15. In his acknowledgement of the resurrection of the dead, mentions first, the resurrection of the just, and then of the unjust.

Yet this we grant, that the order of expressions doth not alwayes signifie, an order of time in the coming forth of the things expressed, or a distance of time between the coming forth of them; But where the same order is alwayes observed by the holy Ghost speaking of the same things, it is the more significant; For this we finde, that when he speakes of severall, or distinct things, in which he would not have us apprehend such an order of time in the coming forth of them; or distance of time between them, as might be intimated in the order of expres­sions, he doth not then alwayes observe the same order in the expressions of them; As for instance, when he saith, except a man be born of water, and of the spirit, he cannot enter into the Kingdome of God, yet that we may not apprehend, any such thing intimated in the order of expressions there, or in the distinct manner of mentioning; The water, and the spirit, as a double, or two fold birth. 1 Of Water. 2 Of the spirit, or a severall, and divided coming forth of those principles for effecting the new birth: first of the water by it selfe; secondly of the spirit by it selfe, Therefore the holy Ghost doth not alwayes observe the same order, when speaking of the same things: Yea our Saviour changeth that order in his explication of that Doctrine, and therein of those principles of Regeneration, the water and the spirit; In the same chapter, Joh. 3. 14, 15, 16. which verses are evidently a further demonstration, and explication of that Doctrine, vers. 3, 5. shewing in that whole explication, what that water, and that spirit is, of which a man may be born again; And there (I say) he changes the order used in vers. 5: speaking to that first in his explication, which was last in his first declaration of them: Namely the spirit, of which a man may be born again, which he interprets to be, in that office, or work of the spirit; The lifting up of the Son of man, ac­cording to that, Joh. 16. 14. And then explicates the water after, to be that love of God to man-ward, that is manifested in and through the gift of his Son; which is both the ground of the spirits being sent to lift him up, and also is it selfe commended, displayed, and shed abroad, in such lifting him up, as verse 17. with Rom 5. 5, 6, 7, 8, &c. And so the water, and the spirit▪ goe together, and are one in and with the other, poured forth abundantly by Jesus Christ, for rege­nerateing men, as Tit. 3. 3, 4, 5, 6. which that we may understand, our Saviour observes not the same order of expressions in the first declaration, and following explication, and after by his Apostles mentions them, as joyntly coming forth to­gether; yea in the 1 Joh. 5. 8. expresly mentions, the spirit first; And then the water and the bloud of Christ, through which the water is shed abroad by the spirit opening, and sprinckling it, and so mentions them, as all agreeing in one, and coming forth joyntly, and together. Other instances of like nature might be given.

But (as we have said) when the same order is alwayes observed in mentioning the same things, as it is wherever the resurrection of the just, and unjust is spoken off: It's more significant, as to order of time to be observed by us in the coming forth of those things. And at least it gives us occasion to observe what other Scriptures speak more fully to that point.

Now then, That there shall be such an order in the Resurrection of the dead and eternall judgment by Christ; That Christ the first fruites being already raised [Page 22] from the dead, shall afterwards, even at his coming raise up them that are his, and bring them with him; and then after that, the end; All that dye in Adam, shall be made alive by him, but every man in his owne order, yea that the dead in Christ shall rise first, (not before the Survivers of that body then shall be chang­ed, for that shall be at the same time, they shall not one prevent another, But) Before the rest of the dead, as Revel. 20. 5. even immediately, at his descending, and coming downe from Heaven; And then at the same moment, the Survivers of them being changed, they shall be taken up together, to meet the Lord in the Ayre, And so he shall bring them with him, and they shall be from thence forth ever with the Lord, in their soules, and bodies reunited; All this is full and ex­presse in 1 Thess. 4. 14-16. 1 Cor. 15. 22, 23. with Rev. 20. As likewise, that though all that sleep in Jesus, God shall bring with him, they shall meet him in the Ayre, and so come with him at his coming, yet death shall not then immedi­ately at his coming be wholly destroyed, but remaine in Beeing, and in being as an enemy after his appearing, and in the time of his reigne, yea its the last ene­my that shall be destroyed by him in that day of his reigne, is also clearly expres­sed, in that 1 Cor. 15. 23, 25, 26. After he hath said, those that are Christs shall be made alive at his delivering up the Kingdome: That he must reigne till he have put all his enemies under his feet; The last enemy that shall be destroyed is Death. Though death shall be perfectly destroyed in the children of the first re­surrection, Immediately on his coming to destroy his enemies, and take his great power, and reigne: And they shall be Princes, and Reigners with him; yet death is not presently, perfectly destroyed, but remaines in being as an enemy, and is the last that shall be destroyed, As to say.

1 It must needes still remaine in Beeing, and in some sence reigning on the Bodies of those, that shall be the subjects of that Kingdome, that shall be possessed and administred by the son of man, and the children of the first resurrection, A thousand yeares on Earth, even upon those that are saved, left, or reserved from being cut of in those sweeping and dissolateing judgments, that shall be immedi­ately executed on the Earth, at his personall coming to take the Kingdome; And so upon the people that shall then be born; The Nations that shall presently and abundantly multiply and increase of those few, who shall all be the subjects, and admitted to walk in the light of that glorious Kingdome, Isa. 24. 6. 13, 14. & 66. 19. & 60. 21, 22. Psal. 102. 18, 22. Revel. 21. 24. I say death, or mortal­lity must needs still remaine in being on them, though not so imbittered with violent diseases, paines, and miseries as now; The creature being restored, and all other enemies subdued, so that men may generally live, and live happily in submission to that glorious Government, much, or all the time of it. Yet in a state of mortallity, till they have passed through it; For its appointed to all the whole kind of man once to dye, yea they must all first bear the Image of the earthy; So that mortallity must needes continue in being, as long as there is any off-spring, or generation of mankind, coming forth, which that there shall be in the time of the administration of that Kingdome on earth, the forecited Scrip­tures shew; yea the Psalmist prophecying of that Kingdome, declares this to be the blessednesse of all those subjects of it, that fear the Lord, and so volluntarily submit to, and rejoyce in that Government; They shall see their childrens chil­dren, and peace upon Israel, Psal. 127. Though they that shall be counted wor­thy to obtaine that World, and the Resurrection from the dead, they neither marry [Page 23] nor are given in marriage, nor can they dye any more, for they are equall unto the Angels, and are the children of God, being the children of the Resurrection, Luk. 20. 35, 36. They shall possesse glory of a far higher nature, not as subjects, but as Reigners with Christ: yet among the subjects of that Kingdome and World to come, that are not the children of the Resurrection, but under their Government; there will be marrying, and wonderfull increase and multiplicati­on, such as in no time before, compare with that, Psal. 127. Isa. 60. 21, 22. And while so, and that they are not yet the children of the Resurrection; That mor­tallity remaines on them, is clearly imported in that of our Saviour last mention­ed, as also in what hath been already said; it must remaine on them, till they have passed through death, and be made the children of the Resurrection, for all must first bear the Image of the earthy; And not only so shall death remaine in being, and in being as an enemy, though a conquered one. But also,

2 In that it shall hold those that now were enemies to him, and dyed before or at his coming, as well as also, those that shall be cut off in their sin and rebel­lion in the time of his Reigne; It shall hold them I say from their utmost punish­ment, to be for ever executed on soul and body, (in which the Lord shall be glo­ryfied, and the righteous rejoyce,) even untill the finishing of that thousand yeares reigne on the earth; This is plain, and expresse: The rest of the dead lived not again till the thousand years were finished, Revel. 20. 5. After the fini­shing of which thousand years also, and not before; yea after the resurrection, and judgment of the rest of the dead, at the expiration of that time; Then saith the 14th▪ verse, were death and hell: The first death and the Grave cast into the lake of fire, that they might never more hide, or hold the workers of iniquity from any part of their judgment, or punishment, or any of the righteous from any part of the fullnesse of their glory. And so it answers to that, The last enemy that shall be destroyed is death. All other enemies in being, and that shall be found persisting such, shall be destroyed immediately on his appearing to take the Kingdome, when he shall bring all that sleep in Jesus with him; Then the Beast, the humane and Worldly power appointed of God to stand its time, though turn­ing it selfe against him by whom it was set; And the false Prophet; The Anti­christian power and spirit, in conjunction with the Beast, riseing up, on his coming to make War with him, and his Army, shall have their power destroyed; And their persons, that are then in being eminently in the administration of that pow­er, shall be taken, and cast alive into the Lake of Fire; But the remnant of those enemies, surviveing and riseing up with the Beast and false Prophet against Christ, and his Army, at his coming, shall then be slain by the sword, that proceedeth out of his mouth, and shall have their Carkasses cast out; And their flesh shall be meate for all Foules, and they shall be an abhorring to all flesh. And their spirits gathered together, as Prisoners in the Pit, till after those many dayes of his reign on the Earth, with the children of the first Resurrection. And then they shall be visited, and have their dead bodies raised, and in them be judged, and cast into the Lake of Fire, where the Beast and false Prophet are, and were before them, and where they shall be tormented day and night with the Devill that deceived them, for ever and ever. And at the same time, all the rest of the dead, both those that have dyed before out of Union with him; And those that have been cut off in their Rebellion, in the time of his Reigne; And also those that in that time have volluntarily submitted to that Government, and walked in the light of it, whether they have dyed before in the time of that his Reigne, as happily some of them [Page 24] may, or lived till the end; They shall all then be raised, or changed, and stand before his judgment seat, and receive according to their deeds, according to the Gospell rule of judgment, compare Isa. 24. 21, 22. chap. 34. 2, 3, &c. with chap. 66. 15, 16-24. Revel. 19. 11. to the end. with chap. 20. 5. 11. to the end.

All shall come forth out of their Graves, and out of the disappearing state of death, And appear before his judgment seat, But those that now sleep in Jesus shall rise first, and with them the Survivers of that body shall be changed, then immediately at his coming; The rest of the dead shall not live again till the thousand yeares be finished, yet all this whole and generall resurrection, and judgment, in both parts of it, shall be, in that one hour, time or day of the son of man forementioned, as expressed in 2 Tim. 4. 1. At his appearing, and his Kingdome.

The first fruites, (as with relation to the other they are called, Rev. 14. 4.) immediately at his appearing; The compleating and finishing of the generall resurrection and judgment at his Kingdome, and before it be delivered up, as 1 Cor. 15. 22-28. with Revel. 20.

By what hath been said, in the opening these three Branches of Instruction, ( viz.) what the resurrection and judgment is, as to the subject of it, And in what time and order it shall be: We have shewed, and proved by the Scriptures. That there shall be a generall Resurrection of the dead Bodies of men, both of the just, and unjust; And that all must appear before the judgment seat of Christ, at his appearing, and his Kingdome; That every one may receive in his body, the things done in his body, according to what he hath done, whether it be good or bad; But every man in his own order. They that are his (in this day) at his coming: And after that, yet in that time of his Kingdome, all the rest of the dead.

To the other two Branches of Instruction contained in the Text, and more di­rectly, and fully spoken too. ( viz.) The meanes or power by which all shall be raised and judged; And the different state of persons in the Resurrection, or ends to which they shall be raised. To these we shall speak in the proving, and explicating these two positions, as contained in the Text, and opened, and con­firmed in other Scriptures.

1 That both the just, and unjust one, and other of them, shall be raised, and judged by the voyce of the son of man.

2 That in the Resurrection, there shall be this manifest difference between those that have done good, and those that have done evill. The first shall come forth to the Resurrection of life; The other to the Resurrection of damnation.

1 That both the just, and unjust, even every of mankind shall be raised, and judged by the voyce of the son of man, is plainly asserted in the Text, especially compareing it with the verse before, where he asserts, that the Father hath given him authority to execute judgment also, because he is the son of man. And here addes, that all that are in the Graves shall hear his voyce, namely the voyce of the son of man; And shall come forth, &c. The Resurrection and eternall judg­ment shall be by the man Christ, and by his voyce, who is the only begotten Son of God in mans nature; The son of man, so called by way of eminency, because there is no more such sons of God, or sons of men, as Hee.

1 It shall be by vertue of, or because of his being the son of man.

2 It shall be effected by his mighty power, in the immediate and wonderfull patting forth of his mighty voyce.

[Page 25]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 co [...]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 [Page 26] to me, which he spake, (saith the Text) signifying by what death he should dye, yet doubtlesse, 'tis 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, 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 [Page 27] 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 [...] [...]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, [Page 28] 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 its 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, that here have rejected the same power in its saving, and healing oppa [...]ations, have done despite to the spirit of grace, And rejected that word, and voyce in it, which he brought to them, by which they must be raised, and judged. Then by the same spirit, which is the light and power of his voyce (in the Gospell) to them now; shall every secret thing be brought to light; How the same hath been for­merly striving, and working with them: Discovering the thoughts and intents of the Heart; And powerfully reproving, and with discoveries of his goodnesse, leading to repentance. And how they have hardened their hearts; And for what empty reasons, and lying vanities, they have offered despite, and g [...]eivance to him; The remembrance of which shall be ever with them, as the worm that shall ne­ver dye, evidencing the equity of his Judgment, in the fire that never shall be quenched.

This therefore our Saviour useth, as part of the Argument, or motive, with which he admonisheth them, not to murmur now, against the light and power of his Doctrine, not only, that they could not come, nor any man, without such drawing of the Father, as was now vouchsafed them by him; But also, that he even the same, that was now sent in the light and power of his spirit by his word, to draw them; whether they now come or no, he shall raise them up at the last day, even in the same power, by the same spirit, and judge them by the same word, Joh 6 44. with ch. 12. 48.

This likewise evidenceth, the voyce of the son of man, the preaching of peace by Jesus Christ, by what meanes soever he pleaseth to vouchsafe it to men, now, [Page 29] to be sufficiently powerfull, and efficatious, to the strengthening dead men to hear, and receive it, to the creating both light in the understanding and motion, or inclination in the will, where none was before, that men might in its own light, and power perceive, and receive the great things of his love as discovered, and brought unto them therein, seeing its the same power, and powerfull voyce, by which Christ was raised, by the glory of the Father. And all the dead shall be raised, by the man Christ, in the glory of the Father obtained by him in Mans na­ture, through and by meanes of his sufferings for men, yea this instruction may here seasonably be noted by us, as presented by our Saviour in the Text, for cor­recting of their sinfull marvelling at▪ the forementioned present power, and effica­cy of his voyce in the Gospell on the spirits of men. ( viz.) That it is the same voyce, by which the dead Bodies shall be raised. The light and power of his spirit sent out with his Gospell in the severall preachings of it now vouchsafed, is of the same nature with that Power, by which Christ was raised; And the dead shall be raised: It is according to the working of that mighty power, which he wrought in Christ when he raised him from the dead, by which men spiritually dead, as to the hearing of the voyce of the son of God, are made to hear it, in its coming to them, whence he is said, by the same spirit, by which he was quickened, or raised from the dead, to have gone home to them; And preached to their spirits, that were disobedient in the dayes of Noah. And are now in Prison for their disobedi­ence, then; 1 Pet. 3. 18, 19, 20. And so also by which those that in hearing hear, are strengthened to believe, and quickened and preserved in life in believing, Eph. 1. 18, 19, 20. with Joh. 5. 25. And so its signified to be a new creating word, or voyce, answerable to that first creating word, by which he created light where there was none before, 2 Cor. 4. 6.

The spirit and power of God, by which all things increase, and multiply in their severall kinds; And by which all things were at first created, and had their Beeings given them, is the same, but not in the same manner put forth to the first, as to the last mentioned of these works. And so the power or spirit, by which men are preserved in their naturall life, and do move, and act in it; And that by which the dead bodies shall be raised, is the same, but not in a like manner of working put forth to the first, as to the latter. To the first in an ordinary, or na­turall way, or manner of working, so as co-opperating with, and strengthening naturall faculties, and powers before given; To the other in a supernaturall way, or manner of working, giving, beeing, and life, where there was none before; even so likewise, we may say, Its the same spirit and power of God, by which men are instructed, and strengthened to the attaining naturall, and Worldly Sciences; And by which they are instructed, and strengthened to know Christ and Gods glory in him; and to receive and entertain him in their hearts; But its put forth according to another manner of working, to the latter, then to the former. To the former, only in an ordinary and naturall manner of working, ac­cording to the nature, and some fore-capacity of the subject wrought upon; strengthening the naturall powers, and faculties to what is within their spheare; To the latter in a supernaturall way, or manner of opperation, bringing not only new light revealing the object, in Gods wisedome and way of demonstration, but also therewith, an opening the understanding, that they may understand what is discovered, new strength, and motion to the will, and affections that was not there before, strengthening to receive what is given, even such as were as to that [Page 30] wholly dead before; It is such, as is making wise the simple that have no under­standing, in its coming to them; for in its revelation of the object, it is opening the blind eyes of the mind, moving, and leading to repentance, even such as are not made wise, or led to repentance by it, Psal. 19. 7. Rom. 2. 4. Isa. 48. 17, 18. Math. 13. 9, 12, 13, 15. such as makes the dead to hear, that in hearing they might hear, and those that hear to live, and therefore shewed to be according to that working, whereby he shall raise the dead. Yet there are also these dissimili­tudes between the manner of the putting forth of the same power, for the quick­ening mens spirits now, and for the raising their dead bodies after.

1 To the first, its put forth mediately through outward meanes of preaching that voyce, vouchsafed; To the latter immediately from, and by himselfe▪

2 To the first, he works graciously on the mind, and spirit, enlightening, perswading, and so drawing by cords of love, to make them willing in the day of his power; And that they might be made so, that through him they might be saved, and graciously saving the willing ones, ( Hose. 11. Rom. 2. 4. & 1. 16, 17.) but not irresistably forceing.

To the other, he works irresistably, without requiring any consent or comply­ance, forcibly, and powerfully of himselfe without any act of complyance on the Creatures part, and whether they will or no, uniting soul and body, and bringing them together to his judgment seat, to receive the things done in the body, &c. And therefore in that putting forth of his mighty voyce, and power. All shall come to him, even those that are increased against him.

But in this, The manner of his working, or putting forth his power in the Gospell, or witnesses of his goodnesse, for opening the blind eyes, and turning sinners to God; In this (I say) it answers to the working of that power, by which he created all things by his word, and shall raise the dead, ( viz.) in its supernaturall manner of working to what it comes for; in and through the meanes, for though it require some act of complyance on the creatures part, yet finding him wholly dead, as of himselfe unto that complyance, It brings the light power and motion, to all that complyance, or consent it requireth, and strength against all that might retard, or hinder. And that greater then the power of our naturall corruption, or of Satan; The spirit that dwels in us, (naturally, as of us) it lusteth enviously. But he giveth more grace; The weapons of the Gospell, are not carnall, but mighty through God, to the pulling down of strong holds, cast­ing down Imaginations, and every high thing, that exalts it selfe against the knowledge of God. And bringing into captivity every thought, to the obedience of Christ, Jam. 4. 5, 6. 2 Cor. 10. 3, 4, 5. They are mighty to it, they have all power, and suitable opperation in them to the doing it, even where yet they are not suffered to have their perfect work. The power of God in the Gospell, and witnesses of his goodnesse in and through Christ, is all-mighty, able to save from all enemies, and hath suitable opperation in it, to the effecting the whole work with power, though not put forth irresistably, but in such a way, or man­ner of working, as in which his wisedome, holinesse, and truth, may be shewed forth, and magnified; (for it is impossible for God to lye) And such as is suit­able to his end, which is the saving man; now the will is a principall part of the man. If therefore that were forced, or he forced, out of, or into any thing with­out its consent or complyance, from some understanding of the ground, and rea­sonablenesse of what is propounded, and required, I see not, how he should be [Page 31] said, to be therein saved, for as much as he cannot be said therein to be willing, and obedient, a volluntary and free will offering; This mighty power therefore comes forth in such a manner of working, as by enlightening the understanding, healing and opening the eyes of the mind, to the making men willing in the Day of his power; And so it works first to will, and then to doe, whence we are admo­nished to doe all things it works us to, both in listening to, hearing, and receiving its instructions, and reproofes, and obeying its requirings, without murmurings, and disputings, least so we faile and deprive our selves of its prevailency, in carry­ing an end the whole work of faith with power, and be found fighters against God, whose allmighty power, and in such supernaturall manner of working is in that testimony of the Lord, or voyce of the Son of God in those meanes of preaching, or witnessing it of his appointment; Opening the blind eyes, making the dead to hear, making wise the simple, leading to repentance, even those that are not led by it: (as we shewed before) There is not only tendancy in it, but suitable op­peration. I have purged thee, and thou wast not purged, Ezek. 24. 13. Gospell obedience therefore exhorted too, is to turn in the light, and power of his reproofes while he is turning them thereby, and not in any light and power of their own, that were a vain exhortation; To be willing and obedient, not in their own, but in the day of his power, while he is making them willing; to walk in the light, while they have it with them; That by it they may be made the children of the light, not to murmur amongst themselves against his Doctrine, or witnesses of kis goodnesse, and so break his bands that are therein, while he is drawing them, be­cause without them they cannot come: And therefore he requires this Gospell obedience, because he is working, and giving all that pertaines to it, in his graci­ous, sweet, and powerfull way, in which his mercy and truth, as met in Christ, may be magnified. Therefore he saith, awake thou that sleepest, and arise from the dead, &c. Because all things that are reproved, are made manifest by the light in which he so calls, Eph. 5. 13, 14. Yea, because his voyce hath a rousing qual­lity, vertue, or power in it, as here, the dead shall hear the voyce of the Son of God, and they that hear shall live: Marvell not at this, for the hour is coming, in which all that are in the Graves shall heare his voyce, and shall come forth, &c.

Yea therefore it is, that God resisteth the proud, in his present, and eternall judgments. Because, he now in this day of his grace giveth more grace, grace a­bounding, and going beyond their naturall filthinesse, and such as hath in it more argument and power, more sweet and powerfull motive, and motion to humble them; Then is, or can be in sin, or Satan, to keep them up in pride, or to lift up their Imaginations? works, or Idols against the knowledge of God; In which the equity of his judgements, and severity against Scorners, is brightly evidenced.

Let all admonish us to obedience to the voyce of the son of God now; to fall down under the mighty power of it, and more abundant grace that is in it, Be­cause it is such a mighty voyce, and is so appointed, that it hath also in a readi­nesse to revenge all disobedience, when once the obedience of those that in hear­ing hear, is fulfilled; when once the day of grace and patience is past, 2 Cor. 10. 6. with Joh. 12. 47-49. They shall all be raised, and judged by the same voyce of the Son of Man. As a farther motive therefore to such obe­dience. Consider.

[Page 32]2 The last position propounded, ( viz.) That in the resurrection, there shall be this manifest difference, between those that have done good, and those that have done evill; The first shall come forth to the resurrection of life; The other to the resurrection of damnation: Here we have these two things to speak to, for opening this position.

1 Who they are that have done good, and who they are that have done evill, in a Scripture sence, and after the Gospell Rule, according to which all must be judged.

2 Wherein this manifest difference, that shall be made between them, in the Resurrection, standeth, or how it shall be made, and made to appear in the com­ing forth of the one by the power of his voyce to the Resurrection of Life, and in the coming forth of the other by the 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 [Page 33] 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 [Page 34] 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, [Page 35] 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 so believing on him for it, is said to wait through the spirit for all the hope of righteousnesse by faith, Gall. 5. 5. He believes on him that justifyeth the ungodly; His faith is counted for righteousnesse; Rom. 4. 5. And in the latter end of that Chapter, he thus expresseth it. It shall be imputed to us for righteousnesse, if we believe on him, that raised up Jesus our Lord from the dead, who was delivered for our [Page 36] and was raised again for our Justification. In both compared, it appears not only that Gods justifying the ungodly in every sence in which he doth it, is in and through the Resurrection of Christ from the dead for our Justification, who was delivered for our offences, which is signified in that one is put for another; his raising Christ from the dead, in the close of the Chapter; supplyes the Room of his justification, the ungodly in the fifth verse, As shewing the ground of it, and how he doth it righteously, as Rom. 3. 24, 25, 26. I say not only this appeares, but also in both, this further is signified, that Gods justifying the ungodly, in and through the Resurrection of Christ from the dead, who was delivered for our of­fences, and raised again for our justification; This is the Root, the ground, and foundation of this faith of the opperation of God, which is counted to men for righteousnesse. This is that from whence the heart is begotten, moved, and strengthened, to its satisfaction, and rest in him, dependance, and waiting on him for righteousnesse; and so seeking righteousnesse and strength in the Lord, even this known, and believed in the light, and strength of Gods testimony; That he justifyeth the ungodly, having raised Christ from the dead.

So then there must needs be in this faith, which is counted to men for righteousnesse.

1 A believing God, as Rom. 4. 3. A believing the testimony, or record he hath given of his Son, 1 Joh. 5. 9 12. ( viz.) That God hath raised him from the dead, Rom. 4. 24, 25. & 10. 9. And so the revelation he hath given of him­selfe in his Son, that he justifyeth the ungodly.

2 A resting in him, believing, or depending on him from that perswasion, and in the light, and power of it for righteousnesse▪ And so much is distinctly expressed in the explication of the doing good, spoken of in this Text, vers. 24. He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, &c. with reference to which he saith in this Text. They that have done good, shall come forth to the resurrection of Life.

For our better, and more usefull understanding of this saith, or believing, which is unto righteousnesse; we shall first and chiefly apply our selves to some consi­deration of the word, or Doctrine of faith, in which the ground and foundation of faith is declared, and which being with the heart believed is unto righteousnesse, and then more briefly speak to the saith, or believing in both the branches; The hearing his word, or believing God in his Word, or Testimony. And the be­lieving on him through and according to it.

1 The Word, or Doctrine of faith, which being with the heart believed, ac­cording to the manifestations of it given us, is unto righteousnesse, is expressed in the verses before the Text, to be the word, or voyce of the Son of Man, even of the only begotten Son of God in Mans nature; The word, record, or testimony of, or concerning him, and of the Father in him▪ As that is already given forth in these last dayes by him; and is true to be heard, and believed by every man, The preaching of peace by Jesus Christ, he is Lord of all.

It is first and directly a record, or testimony concerning Christ, and yet it is also, and in the same, a testimony or revelation of the Father in and through Christ: And so sometimes, the record, or testimony, as it is more directly of Christ, or concerning him, is delivered as the sum of that whole word, or Doctrine to be heard, and believed with the heart, as Rom. 10. 9. That God hath raised [Page 37] up Christ from the dead, (and so Rom. 4. 24, 25. where he addes,) who was de­livered for our offences, and raised again for our justification. The revelation of the Fathers name being in this testimony, And sometimes also, that revelation of the Fathers name, and glory, that is given forth in Christ according to this Testimony of him, is given as a summary Declaration of the whole Testimony to be so heard, and believed, it being the sum, and result of the whole, as 1 Joh. 1. 5. This then is the message, (even the sum of that ministration of the word of Life, which they had received to declare unto others, mentioned in the former verses.) That God is light, and in him is no darknesse at all; So in that, Rom. 4. 5. That God justifyeth the ungodly, is given us, as an abridgment of the whole word of faith; It being the summing up, conclusion; or result of the whole testi­mony of God concerning Christ. And in the verses before the Text, both are wonderfully compact together, The testimony of God concerning Christ, and the manifestation or revelation of God in Christ, as it should after more explica­tively be brought forth. And that both, First in the fundamentall part of it, The Father judgeth no man, but hath committed all judgment to the Son; that all men should honour the Son, even as they honour the Father, &c. And secondly, In the superstructure, or consequentiall part of it; He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, like that in both parts, 1 Joh. 5. 10, 11, 12, 13.

We shall speak to it in our explication, first and chiefly, as it is the Testimony or record of God concerning▪ Christ Jesus the Lord, comprized in this, that God hath raised up Jesus our Lord from the dead, who was delivered for our offences, and was raised again for our justification; This being given us, as the sum, and abridgment of the whole word, or voyce of Christ, or Testimony of God con­cerning him; whence who so in hearing heareth, shall live; Rom. 4. 24, 25. with ch. 1. 1▪ 4. 2 Tim. 2. 8. 1 Cor. 15. 11-15. Rom. 10. 9.

This abridgment of it, being also most suitable to the Text, and occasion in this testimony of Christ delivered, as the sum of the word of faith, and doctrinall ground of it. Is, 1 An acknowledgment, and profession of Jesus to be the Lord, carryed in the face of it; And 2. A testification that God hath raised him up from the dead, as expressed both in Rom. 4. 24, 25. and in ch. 10. 9.

1 An acknowledgment, and profession of Jesus to be the Lord, even that Jesus of Nazareth, of the seed of David after the flesh; That he is the only begotten Son of God, that was in the beginning with the Father, and of the Father, the same 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 [Page 38] 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 [Page 39] sence for our justification, as his being delivered was for our offences. Now then for our understanding what is contained in this testimony. Its 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 [Page 40] 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, 'Tis 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 sh [...]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 [Page 41] 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 a [...]spo [...]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 [Page 42] expressed as the sum of their ministry, or of the word or reconciliation, committed to them to be ministred by them; And so also as the ground of all their exhorta­tions, reproofes, warnings, and encouragements; As also of their praying for all men in due time, and exhorting others to it. Namely, that Jesus Christ by the grace of God dyed for all, and that so effectually, that it is accepted with the Fa­ther, as if all had dyed; so that he hath raised him from the dead for their justi­fication, and given him glory, that they that live should not hence forth live to themselves, but to him that dyed for them, and rose again; That then in that work, God was in Christ reconcileing the World, &c. 2 Cor. 5. 14. 15. 19. That God will have all men to be saved, and to come to the knowledge of the truth; For one God, or God is one, and there is one Mediator between God and men, the Man Christ Jesus, who gave himselfe a ransome for all, a testimony in due time. Unto this (saith the Apostle) I am appointed a Preacher, and an Apostle, a Teacher of the Gentiles in faith and verity; I will therefore that men pray, &c. See also, 1 Joh. 4. 14. When after the Apostle hath admonished us, not to be­lieve every spirit, but to try the spirits whether they be of God; and given us this as the first part of his generall Rule for tryall Every spirit that confesseth that Jesus Christ is (already) come (not coming) in the flesh, (that so acknowledgeth and lifteth Him up, as having already actually finished the works the Father gave Him to do on the Earth, and so is risen from the dead, and exalted in that body in Mans nature, with the right hand of God,) is of God. And then added this as a further part of that generall Rule, for tryall of spirits. vers. 6. That they (the Apostles in their Declaration of this word of life, Christ raised from the dead,) were of God, and therefore he that knoweth God heareth them, assents and comes up to their words, so acknowledgeth Christ come in the flesh, and the extent ends, and vertues of his Cross, as they have seen and declared him; And he that is not of God heareth them not. In which addition of this further part of the Rule, he signifies, there may be some acknowledgment of Christ, as come in the flesh, which yet is not according to the Apostles word or Doctrine. After this I say, in the 14 verse, he sums up their word or testimony concerning him, which also they have left for the tryall of spirits; We have seen, and do testify, that the Father sent the Son, the Saviour of the World. That spirit therefore that in his confession of Christ, doth not hear, assent to, and acknowledge him, according to this their testimony of him is so far forth not of God. As also is signified in those Declarati­ons of the testimony of the true spirit concerning Christ, by which he may be known and distinguished from other spirits: 1 Joh. 5. 6 - 9. 11. 12. with Joh. 3. 14, 15, 16, 17, &c. And likewise in that discovery of the office and work of the true spirit, which he executeth with this testimony in the World. Joh. 16. 8-14. The further consideration of which we shall here wave for bre­vity sake.

3 The offences he was delivered for, are our offences; He gave Himselfe for our sins, Gall. 1. 4. He dyed for our sins, according to the Scriptures, 1 Cor. 15. 3. Even for all the sins, and offences that are ours, any mans that is yet joy­ned to, or of the number of the living, or not yet blotted out of the Book of the living, as Psal. 69. 27, 28. whence that Eccles. 9. 4. with 2 Cor. 5. 15. Even for all those sins, and offences found in, and upon men, or done by them, before the day of Gods grace, and patience be quite out with them, or their sin be so fi­nished, as to have brought forth death, in an utter separation from God, sin when [Page 43] so finished, is not to be prayed for, because he is not the propitiation for it, as appeares by comparing, 1 Tim. 21 1-6. & 1 Joh. 2. 1, 2. with ch. 5. 16. But to him that is joyned to all the living, there is hope, and help in Christ, there is yet pardon for all his sins, and healing for all his diseases; For he was delivered for our offences, and raised again for our justification.

Now our sins, and offences, even the sins, and trespasses of the World, which the Lamb of God was sent to take away; for which he was delivered, and gave himselfe, they are of two sorts, and so distinctly spoken off in the Scripture; And accordingly the termes on which he was delivered for them, are di­stinct and different.

1 The sins are of two sorts. 1. That offence of one man, called Adams trans­gression, in which all have sinned, and by which sin, and so death by sin entred into the World, and overspread the whole nature; And so all that sin, and sin­fullnesse, that is the naturall, and necessary fruit thereof.

2 Sins that are now committed by men, after the similitude of Adam's trans­gression, such as in which men sin voluntarily, by a willfull complyance with Sa­tan against light, and power to withstand, for though men since the fall of the whole nature in the first man Adam; have not that light, knowledge, and power by which they may withstand Satan; in them, as a naturall habbit, or as Adam in his first constitution; yet God by Jesus Christ giveth more grace, more abundant light, or discoveries of more abundant grace and glory, with supernaturall power answerably in, and with those discoveries of his goodnesse, leading to repentance, and teaching and strengthening to resist sin and Satan; And thus Christ is a te­stimony to men, and the grace of God in and through him, bringing salvation to them all in due time: So that if when light thus comes to them, they then love and choose darknesse, wickedly resisting and departing from him that calleth them into the grace of Christ, hardening their hearts against his melting and softening opperations, refusing to be healed, and so as children of disobedience to the grace of God, walking after the course of this World, after the Prince of the power of the ayre. They then, and therein sin of themselves, after the similitude of Adam's transgression, like men, or like Adam, Hose. 6. 5, 6, 7. yea their sins (being a­gainst more grace, even against the light and power of the grace in Christ faith­fully and seasonably given:) are greater, and of a higher nature, though re­sembled by his.

See both these sorts of sins, distinctly mentioned, Rom. 5. 14. Neverthelesse death raigned from Adam to Moses, (as well as since) even over those that had not sinned after the similitude of Adam's transgression; where he clearly im­plyes, that some there were before, as well as since, that sinned after the simili­tude of Adam's transgression; And also that there were some that had not so sin­ned, and yet that death reigned over them also, which shewes that they had sin­ned, and were uncleane, and polluted by sin; (though they had not so sinned:) For death came in by sin, as vers. 12. By one man sin entred into the World, and death by sin, for as much as all have sinned, so that sin was in the World, be­fore the Law given by Moses, and was upon them, as an overspreading Leprosie, even upon them, that had not sinned after the similitude of Adam's transgression; which also shewes, that there was a Law, and a Law broken, and man fallen under the penalty of it, before that more full, and declarative giving of it by Moses, for where there is no Law, there is no transgression.

[Page 44]And after this distinct mention of sins, he shewes in the next verses, how the gift, and grace in, and through it, by that one man Jesus Christ, goes beyond the offence, in that it is of many offences, There is in it provision of pardon, and healing for many other offences besides the first, and the necessary branches of that, even for such sins as are after the similitude of Adams transgression.

All sins of the first sort, are mentioned, as already entred into, and overspread­ing the whole nature, even from the first receite, and consenting to the temptati­on of Satan by Adam; And so found in the World, before Christs undertaking to dye for them; And alwayes considered, as having being in men, in order of na­ture, before that gift, and grace in, and by it. as Rom. 3. 23. All have sinned, namely in that offence of one, as Rom. 5. 12. And are come short of the glory of God, deprived and bereft of that Image, and glory of God, in which they were created in the first man, so that they come forth naturally unclean, and al­together filthy, the Imaginations of his heart evill from his youth, and that en­mity of the mind leading to all evill works. Gen. 8. 21. Psal. 14. 3. with Rom. 3. 9-19. Coll. 1. 21.

All sins of the second sort, that is hateing when they see, rejecting when they hear, sinning wilfully against the light and power of the grace of God in Christ bringing salvation, are expresly mentioned as sins, that could have had no being in the World, nor had the World known them, or been capable of committing them. If there had not been such a gift (at least vertually, for so it was from the first of our need) prepared, and accepted, and the grace of God through it bring­ing salvation. If he had not made peace for them by his bloud, and also preached peace to them, even to their spirits, by his spirit; They had not known, or been capable of committing sin, as it is now charged upon them, that is of seeing, and hateing willfull sinning against light. Joh. 15. 22-24. with ch. 3. 19. & 12. 46-48.

2. The termes on which he was delivered for them, are different. The sins of the World of the first sort, which are all that had, or have beeing in the World, in order of nature before the gift, and the grace that is in, and through it bringing salvation, even that offence of one, and the naturall uncleannesse from thence entring into, and overspreading the whole nature, and so remaining in us as a na­turall heritage, while we are in this body, (as a Law of sin in the members, even in those in whom the spirit is made alive for righteousnesse sake, yea in such as walk not after the flesh, but after the spirit.) All these were imputed to Him, He was so made under the Law, that concluded us guilty; And for us that they were legally charged on him as his own sins; And he owned, and acknowledged them, and willingly bore, and suffered for them, as his own sins. Psal. 40. 12. 1 Pet. 2. 24. Though he knew no sin, for God made him that knew no sin to be sin for us. 2 Cor. 5. 21. All we like sheep have gone astray, namely in that offence of one, in which all have sinned. Rom. 5. 12. & 3. 23. Therein we have volluntari­ly, and together run out from God, at one Gap; (and so like Sheep) And from thence have turned every one to his own way, (As the naturall fruit of that first generall departure, we are naturally following every one his own lust) Thus both the branches of the sins of the first for [...] 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 [Page 45] 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, [Page 46] 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 co [...]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. [...]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 [Page 47] 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 its 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, [Page 48] 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 well­pleasednesse 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; [Page 49] 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 'tis 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 [Page 50] 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. [...]. 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 [Page 51] 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, Its 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 necessity of ceasing from a mans own works, that he may attain righteousnesse; yea that this cessation, is in and with that believing that is imputed for righteousnesse; The working here mentioned, and the believing on him that justifies the ungodly, cannot stand to­gether. There is then in this believing with the heart, which is unto righteousness. A ceasing from a mans own works, an entring into rest, as Hebr. 4. which also answers to that instruction, in the verses before the Text, shewing the hearing his word, and believing on him that sent him, to be such, as in which the Son is ho­noured, and so the Father in him, who is not truly honoured, or gloryed in, with­out this ceasing from our own works, in which is a relinquishing all glorying in the flesh; and not suffering it to glory, or lift up it self in his presence. Phil. 3. 3-10. 1 Cor. 1. 29-31. with Jer. 9. 23, 24.

[Page 52]1. The hearing his word, Joh. 5. 24. The believing God, Rom. 4. 3. in his te­stimony or record, that he hath already given of his Son, as 1 Joh. 5. 9-12. This is the first, and fundamentall act in this faith of the opperation of God; where this is with the heart, and unfeined, there is equally the other act, or acts in it produced by the power of the word of truth so believed. Therefore this alone is given as a description of that whole faith of the opperation of God, wherwith a man believes to righteousnesse. Rom. 10. 9, 10. with ch. 4. 3.

Such it is, as in which a man being enlightened, and made to hear by the pre­venting grace of God, in which the voyce of the Son of God, in the witnesses of Gods goodnesse, that is in and through him, or in the preaching of peace by him, comes to him, even to his spirit, by Gods spirit, in and through the meanes vouch­sated, opening the eyes, and eares of his mind: (with which grace, God in, and by Christ, prevents every man in due time, and alwayes before he require any hear­ing, or receiving of them:) Such I say, as in which a man, in that enlightening, and perswasion that is in that evidence, and demonstration of the spirit, in which his testimony that he hath already given comes to them; Falls down before it, gives glory to it, as to the word of the Lord, ceasing from his own thoughts, words, and works on Gods holy day, even in the day of Gods power, or powerfull word coming to him, he is in that evidence, and demonstration of the spirit in it, perswaded of the truth, goodnesse, and faithfullnesse of it, in it selfe, and in all it saith, and embraceth it, esteemes, loves, receiveth, and reverenceth it as the word of God, and not of man; As a good word, a faithfull saying, worthy to be receiv­ed with all acceptation, as the truth, which teacheth all things, and of which is no lye; And accordingly rejoyeeth in it, as having found all riches, and that which answers all needs, and is worthy to be submitted too, and that all reproved by it should be parted with for it, and so with meeknesse receives the ingrafted word, that is able to save the soul, without inward wrath, murmurings, or disputeings against it. Ceasing from the workings of their own thoughts, reasonings, or Ima­ginations, and so from consulting with the Doctrines, and traditions of men; that life up themselves against the knowledge of God, suffering them to fall be­fore it, as the weapons thereof, are mighty through God to cast them down, they let God be true, and themselves, and every man lyars.

Neither seeking to measure, or comprehend this light, or word of truth brought to them, by the darknesse of their reason, or Imagination, or by Philosophy, and vain deceite after the traditions of men. But perceiving in this light every man to be brutish in his knowledge: (as Jer. 10. 14, 23. with Prov. 30. 2, 3, 4.) They fall down in the sence, and acknowledgment of their inabillity, by any wisedome, or strength of man, to receive, and comprehend what is discovered, and brought to them; That so they may be made wise in the evidence, and demonstration of the spirit, that brings it, attending to receive all their demonstrations of truth, and light, and power to receive and embrace them, in and from Gods testimony, in a silent adhearing to it, as fooles in themselves; And so in believing the truth, good­nesse, and faithfullnesse of the word, in its own sayings, though they be never so short in understanding what is contained, and plainly expressed in it, yet believe­ing, they waite for all further wisedome, understanding and strength, seeking it in the Lord, and not in man, or the things of man, that no flesh may glory in his pre­sence; Likewise in this receiving his word with the heart, there is a ceasing from the workings of the carnall mind, in its inclinations, affections, and lusts, which are set upon, the riches of this World, the praise of men, the pleasures of this life, [Page 53] or some exaltation, or lifting up himselfe, in some selfe sufficiency, and that not only before men, but before God, or in his presence. A ceasing from these,

1. In their lifting up themselves in direct opposi [...]ion to the testimony, or word of truth; And to hinder, the receiving and acknowledgment of it.

2. In their seeking to get seeret service, and satisfaction to themselves, in mens receiving, and closeing with it. Either of which wayes, the flesh, with its affecti­ons and lusts, will hinder mens hearty, and unfeined receiving the word of truth, the Gospell of their salvation, if they suffer it not to be crucified, and themselves to be brought of from it, in the light and power of that word; Therefore those that are Christs, are said to have crucified the flesh, with the affections and lusts. Implying, that they could never have so received, and retained his word in their heart, as to draw and unite them to Christ, if they had still lived in the flesh, or suffered that to live and rule in their spirit, or minded the things of it, and made provision for it, for they that are in the flesh cannot please God. Some by work­ing in the wisedome, and Imaginations of the flesh, seeking and professing to be wise, consulting with Philosophy, and vain deceite, their own thoughts, and the traditions of men, and so by murmuring among themselves, close the eyes and eares of their mind against the truth, when opened by it, break his bands, by which he is drawing them in his Doctrine; And so keep out the light of his knowledge, and themselves from acknowledging, or understanding the truth of his sayings. Joh. 6. 41, 42, 43, 44. & 12. 34▪ 35▪ Rom. 2. 21, 22, 23. 1 Cor. 1. 21, 22, 23. 1 Tim. 6. 20, 21. Others when convinced of truth, yet still seeking after wisedome in them­selves to find out, and comprehend the truth of Gods sayings, by their Imagina­tions, or by the same wisedome, and reason of man, with which before they did, or others yet do oppose it; And to build their faith of Gods truth, on such demon­strations, as is suited to the wisedome of this World; They receive it not as the word of God, but as the word of men; And so deprive themselves of the excel­lent sweetnesse and efficacy of it, their faith resting on the wisedome and strength of man, and not in the power of God; as is signified, 1 Cor. 2. 1, 5. 1 Thess. 2. 13. whence Believers are admonished to beware of Philosophy, and vain deceite, &c. Coll. 2. 8. Likewise some by working in their own will, and purpose, to hide, serve, and get satisfaction to the lusts, and affections of the flesh, against the light and power of the reproofes of instruction, keep out themselves from listening to, or from understanding and receiving the word of truth, yea many see, and hate, because it reproves their deeds. Joh. 3. 19. & 7. 7. & 8. 43, 44. & 6. 27-36. & 5. 44. Ezek. 33. 30-33. Others in listening to, and receiving the truth, yet retain­ing such divers lusts, the heart still inclined to covetousnesse, the praise of men, or the like; And now thinking to get, or keep these things, together with the truth, or also to get them by, and in the receiving, and profession of it; still retaining and pursuing the lust, seeking to render themselves wise, strong, and honourable in Christ, or in the receiving and acknowledgment of him, (as those 1 Cor. 4. 10. contrary to 1 Thess. 2. 3, 4, 5, 6.) They herein disable themselves from so coming to the knowledge, and acknowledgment of the truth, as that they might be saved by it; And so make their very believing in vain. Joh. 12. 42, 43. 2 Tim. 3. 6, 7. 1 Tim. 6. 9, 10, 11. For no man can serve two Masters. Math. 6. 24. No following after righteousnesse to purpose, without an equall fleeing from these things in the pursuite. 2 Tim. 2. 19-22. But he that doth truth, cometh to the light, ceasing from his own wisedome, thoughts, and works, that he may see all his works wrought in God, receives his word, as his word, in its own evidence and power, and not as [Page 54] mans, to be measured, or comprehended by mans wisedome; And as a good, and faithfull saying, in which is contained enough to satisfy, and make willing to let goe all other advantages, and suffer the breaking of other purposes, and desires for. And worthy to be submitted to, in what ever it saith; though discovering, and reproving evill in himselfe; And so there is in this hearty believing the word of truth, the true confession of sins, and judging a mans selfe; believing, and ac­knowledging himselfe such a sinner, and worthlesse, helplesse one, his sins so vile, his works so vain, and unclean, as this word discovers them; And because so dis­covered in the light of that Gospell of their salvation, that sets open before them, the Fountain for their washing, and healing. 1 Ioh. 5. 7. 9. And this word, where­ever so believed, and received with the heart unfeinedly; According to the Disco­veries and Demonstrations of it, brought nigh in those preachings of it vouchsafed, (for he requires not any other, or farther receiving, then according to what he gives, yea he is very mercifull in not upbraiding with what dullnesse, and shortness he findes in that, and to him that hath, shall more be given,) I say where so be­lieved with the heart, it works effectually. 2. A believing on him that sent Christ, Ioh. 5. 24. And hath raised him from the dead, and through him as raised from the dead for our justification, justifieth the ungodly. Rom 4. 5. 24. 25. Which be­lieving on him, is such as in which. I. The heart and mind from the hearty per­swasion of the truth, and goodnesse of his word, and in the light and power there­of, is stayed on the Lord Jesus Christ, and so on that name of the Father in him, resting satisfied with this, and trusting in, and to it, as a sure, full, and sufficient ground, and foundation, for all faith, and hope in God, and bottome matter of feeding, and rejoyceing at all times, a sure Refuge, and strong Tower of defence to run into, for saving to the utmost, and in all his needs. And so rejoyceing in the Lord Jesus, even in his flesh that he gave for the life of the World; And so in that Redemption, Righteousnesse, and life in Him, as the fruit thereof, as one that needs, or desires no other thing to be added to, or with it, for object of saustaction, or feeding, ground of faith, or hope, for whatever is yet needfull, or wanting to him; And therefore renouncing all other objects of satisfaction, and grounds of rest, trust, or rejoycing to his soul, as losse, and dung, for the excellency of the knowledge of him, that he may only know him, and him crucified, and be found in him, cloathed with his righteousnesse, and not that of his own, either alone, or together with it. ( Isa. 26. 3. & 50. 10. Ioh. 6. 32, 33, 35, 45-50-58. Phil. 3. 7-10. Gal. 2. 20.) He worketh not, but believeth on him that justifieth the ungodly. Some labouring to establish a righteousnesse of their own in the wisedome and strength of the flesh, according to the Law, thereby keep out themselves from knowing and proving the fullnesse and excellency, and from submitting to the righteous­nesse of God in Christ. Rom. 10 3. Others in their coming to him, yet reasoning with flesh, and bloud, and looking upon the things to be let goe, or parted with for him, and the sweetnesse and gain they have apprehended in them, labouring to retain, and hold fast the rejoyceing, and confidence they have had, in such works, or things of the flesh; And yet to have their rejoyceing in Christ, and enjoy that consolation, that is in him; And the comfort of Gods love through him also, and together with the former; or looking back again upon those things believed, when they have begun to let them goe for Christ, and seeking to be perfected by the flesh, in the wisedome, or strength of it, or things of its commending to that purpose, when they have begun in the spirit; These by their working, and labour­ing, make Christ of none effect to themselves; For they cannot know him, prove, [Page 55] and tast his preciousnesse, And he found in him, without a hearty, and daily let­ting goe, and suffering the losse of their own things, yea whatever hath been gain­full to them, as discovered, and reproved in the light of the knowledge of him. Phill. 3. Others also, when they have suffered the losse of many things for Christ, and tasted of his excellency, and preciousnesse, and been much filled with the con­solations that are in him, the comfort of Gods love by and through him, the fel­lowship of the spirit, and thence with bowels and mercies, even to the bringing forth the fruites of righteousnesse by Jesus Christ. Yet they falling to work (ac­cording to the wisedome and inclination of the flesh) to make these fruites, and efficacies of the knowledge of him, the matter of their feeding and rejoyceing, or seeking to to joyne them together with, or add them unto Christ, as a better ground of assurance, and hope of the promise of eternall life, then they had in him before, or yet have simply in what he is, hath done, and is become in himselfe for us. Though these efficacies of the graciousnesse of the Lord, tasted by them, were his works, yet their thus putting them out of their place, and in the place of Christ; and seeking to deck their Idols with his Ornaments, (as Ezek. 16. 19-20.) These are their works, For the Law of faith excludes boasting every where, or rejoycing in any thing, even in what we have received through grace, otherwise then so as the rejoycing, be only in the Lord. Rom. 3. 27. 1 Cor. ult. & 4. 7. And instructs al­wayes, when we have done all these things, to acknowledge our selves therein un­profitable Servants, that have done no more then our duty from the grace al­ready bestowed. Luk. 17. 10. Yea to be sensible of, and acknowledge our short coming of that so much found with us in all things; That still we may take shame to our selves, and seek to have all our rejoyceing in, and feeding on him, and not in any of those things. And truly this work of our own, in this abuseing, and misplaceing the works of God, cannot stand with our abideing in him, as we have received him; But doth weaken, and draw away the heart from him, and also oc­casion the decay and withering of the good things, so rejoyced in, and fed upon. But he that doth good, or that doth truth, alwayes comes to the light, that he may alwayes see all his works wrought in God, in emmanuell; That so he may have his rejoyceing in him evermore; And as one that hath enough there, he comes to that Fountain, that he may be filled with the knowledge, enjoyment, and fruites of that, in and with Christ; And he that so eatest me, (saith our Saviour) shall live by me. They trusting in, resting satisfied with, and staying upon, that per­fect righteousnesse, perfected in his resurrection; And the glorious name of God in him, as a full, and sufficient ground of rejoyceing, and hopeing, and matter of feeding for justification, sanctification, and all things pertaining to life, and godli­nesse, they are therein. II. From the fullnesse and riches of grace perceived, and tasted in him, instructed, and strengthened, to seek righteousnesse, and strength in the Lord, so as by an exercise of faith in Jesus, to depend on him for, and expect from him, and with him, the hope of his righteousnesse, in the perfecting what concerns them; According to the promise of eternall life given us in Christ, which containes in it both the promise of this life, and that to come. They believe in Christ, that they may be justified by the faith of Christ. Gall. 2. 16. Acknowledg­ing themselves, as discovered in the light of his testimony, as of themselves, and from Adam, to be sinners, and altogether filthy, and under curse by the Law, and without strength, They expect not, nor seek that way to help themselves, as to the attaining righteousnesse, but seek and follow one to know, what he hath done, and is become for sinners, to understand and perceive the perfection of his work, [Page 56] and sacrifice, its fullnesse and answe▪ ablenesse to all their needs, And the infinite riches of the grace of God in him to such sinners, seeking and expecting through the knowledge of him, to have their hearts and mindes stayed on him, preserved in him, yea more brought into him, And in him to finde acceptance with God, and to receive the remission of their sins, and so the cleansing of their mind and con­science through his name, and in the further and continuall openings of it. They likewise believe on him, stay upon, and trust in his name for all righteousnesse, e­ven for sactifying, washing, and saving them to the utmost. Knowing his rich fur­niture, and abillity to save to the utmost all that come to God by him, which also they know, in knowing what he hath done, and is become for us, while we were yet sinners and enemies, (as Rom. 8. 32. Hebr. 7. 25. & 9. 15. with Rom. 5. tot.) In which likewise they are assured, that the Gospell of Christ is the power of God to salvation, to every one that believeth. For therein is the righteousnesse of God re­vealed from faith to faith, as it is written. The just shall live by faith, being also therein made sensible of their own weaknesse, insufficiency and deadnesse, they are perswaded, and strengthened in the light, and strength of those instructions, to disowne, and goe out of themselves, cease from their own thoughts, reasonings, and works; and exercise themselves in the light and power of his grace, to a di­ligent beholding and mindfullnesse of him, in what he hath done, and is become for them, and the end and fruit of it, and the grace, and glory appearing in, and through it. They run to that, and stay in and upon it, seeking and expecting in it, the light and power of God to conforme them to him, and so to strengthen them to purge themselves from all filthinesse of flesh and spirit, They through the spirit do waite for the hope of his righteousnesse by faith, for giving them vi­ctory through the bloud of the Lamb, and the word of their testimony, and for perfecting what concerns them to the perfect Day. They seek not righteousnesse by works, but seek the works, and fruit of his righteousnesse, to be wrought and found in them through faith in him, who was made sin for them, that they might be made the righteousnesse of God in him. We have here occasion to mention a double or twofold difference, between him that worketh for righteousnesse, And him that worketh not, but believeth for it, on him that justifies the ungodly.

1. The one works for a ground of faith, that he may believe, the other believeth and resteth on a certain ground of faith, that he may work the works of God. The first seeks for frames, and quallifications, as the ground of his faith, namely, that from thence, he may gather conclusions of Gods love, and good will to him in Christ, and of his good condition before God. The other believing Gods love, and good will to Manward, and so to himselfe in Christ, while an enemy, that through Christ and by his name he might be saved. His readinesse to accept any sinner coming in his drawings by Christ, and to wash them from their sins in his bloud; from hence is encouraged, and provoked, to seek and expect the framing, and quallifying his heart, to love and good works, in the believing mindfullnesse of this grace; And as the end and fruit of his faith. 2. The one seekes to work up, and frame his heart to love God, and men, by observing such and such Rules which the wisedome of man teacheth, or the precepts of the Law, in the wisedome and strength of man; And in the same strength of the flesh, on which he depends for it, may do many outword works and services after the oldnesse of the letter, which yet happily, he will attribute to Gods grace in Christ, and say with the Pha­risee, God I thank thee, &c. But that they are not the productions of that grace believed, nor have they their dependance on that for them, is evident from the [Page 57] former consideration, which shewes, that they have no beliefe, or perswasion of that, or of the truth of it to them; But what depends on, and alwayes springs up from such frames and quallifications towards God and men first found in them, or if they have some other ground together with them, as some particular promise, or assurance that they are chil­dren of God; yet usually, these are one main ground of their application of those, and however, these are of the ground of their perswasion of any grace or good will in God to­wards them, as to eternall life; and therefore not the fruites of it, or begotten by it, but of the wisedome and strength of the flesh. The other, the true Believer of Gods Testi­mony, being in the light of that Testimony of Gods glorious grace in Christ, to sinners therein made sensible of his own weaknesse, and the emptinesse of all other wayes of at­taining righteousnesse, as also of the great obligations to love from Gods first loving us, and sending his Son, the propitiation for our sins, that we might live through him; In which likewise he is instructed into, and perswaded of the certainty of the way of attain­ing righteousnesse, even to have the righteousnesse of the Law fullfilled in him, that it is by minding the things of, and walking in the light and power of the spirit, that is in that testimony he hath already given of Christ, and of Gods glory in him, and not in the flesh, Rom. 8. 3, 4, 5, &c. He therefore goes out of himself, and from his own thoughts, reasonings and works, to mind, and consider the things of the spirit, that he hath testified of Gods grace in Christ, there seeking, and expecting in the standing still to behold that grace, and through the light, and power of its instructions to love, to have his heart begotten, and purified to unfeigned love of God, of men, of brethren, such as in which is the fullfilling of the Law. And so for mortifying the deeds of the body. They waite through the spirit, for the hope of Gods righteousnesse by faith; as for example. To subdue the riseings of envy, revenge, mallice, or bitternesse, They consult not with flesh and bloud, nor expect help from humane prudentiall considerations, nor seek to mortify it in any wisedome or strength of theirs exercised in the consideration, or observance of their duty. But run­ning out of themselves, and from all other reasonings, and works, they run into his name, to consider and remember his graciousnesse, in forbearing, and so giving them for Christs sake, and how they have heard and tasted of it, in and throug [...] the word of the truth of the Gospell; and what instruction that affords to the purpose. There seeking and expect­ing help. Eph. 4. 31, 32. & 5. 1, 2. 1 Pet. 2. 1▪-3. So likewise for subduing the riseings of uncleannesse, They sensible of their own weaknesse to get victory, run out of themselves, and from consulting with flesh and bloud, unto this name of God in Christ, trusting in and staying upon it, expecting strength against the lust, in the believing consideration of his right to the body by purchase, yea by double purchase, the excellency of the p [...]ice where­with he hath redeemed them both of the Father, and from under the curse of the Law, and of themselves, and from the World and their vain conversation, to be his and at his dispose, his present care of the body in his mediation for it, and gracious providence and eye over it, for the good of the whole man; his righteous judgment, according to the Gospell, be­fore which ye must all appear, to receive in the body, the things done in it, whether they be good or bad; so for subduing the inclinations to convetousnesse, pride, or any manner of uncleannesse. see 1 Cor. 6. 13, 14, 15, 19, 20. with 1 Pet. 1. 13▪18 19. 2 Cor. 5▪ 9, 10, 14, 15, 19, 20. with ch. 6. 1, 2, 17, 18 & 7▪ 1. This is the doing good mentioned in the Text. The hearing the word, or voyce of Christ, and through and according to it be­lieving on him that sent him, and hath raised him from the dead, and given him glory, that our faith and hope might be in God. And such are reckoned doers of good, doers of truth. 1. Because they herein cease from their own works, and do the work of God, even that work which he through the power of his truth is doing in them, for it is God that workes in them, through the discovery of his works, and his salvation in Christ for them; Both the will and the deed of all this faith, in all the acts and fruites of it, whence 'tis called faith of the opperation of God, who hath raised Christ from the dead. Coll. 2. 12. 1 Pet. 1. 20. Joh. 6. 29. And they are said to be saved by grace, through faith, and that not of themselves, it is the gift of God. Eph. 2. He that doth good is of God. Joh. 3. 11. And yet this also is counted to them for righteousnesse, reckoned to them as their doing good, be­cause, [Page 58] though all is of God, yet he worketh in them, both to will, and to doe, of good pleasure of him, they are made willing and strong in the day of his power to doe what the goodnesse, and truth of God is doing in them, without murmuring and disputeings, to cease from their own Imaginations, and works, that they may rejoyce in his works, and seek righteousnesse and strength in the Lord, by faith in him they come to him, as to a living stone, even in the vertue, and force of his drawings, allureing, and strengthening them, through the tasts of his graciousnesse. And yet therein, they are truly reckoned, and indeed made comers, they in the light and power of his drawings, standing still from their own thoughts, and works, are made volluntary consenters, and doe owne and close with him, and as lively stones, that are quickened by him to choose him for their founda­tion, are built upon him. 1 Pet. 2. 3, 4, 5. 2. Because herein they do that in the light and strength of the Lord, which is in it selfe good, righteous, and just; In acknowledging the emptinesse, and lyingnesse of their own Imaginations, and of every thought that exalteth it selfe against the obedience of Christ; And God to be true in all his sayings, as in that glorious testimony he hath given of Christ, and by him, so in all its discoveries, and re­proofes of instruction. Themselves sinners, and voyd of righteousnesse, yea without strength; And him righteous, and faithfull according to that standing witnesse, and glo­rious revelation of himselfe in his Son; And his everlasting righteousnesse brought in, in and by Christ 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 [Page 59] 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 bo [...]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 sh [...]uld live soberly, righteously and godly in this present World, looking for the blessed hope, &c. And saith in Christ will have its works in a man, and bring forth its fruites by him, and be further perfected therein, if suffered; And if not suffered, but stifled, and hindered, or resisted in its works, it will dye, faith is dead being alone, whence the Apostle John sai [...]h, If any man see his B [...]other stand in need, and shut up the bowels of his compassion, how dwels the love of God in him, signifying plainly that if the love of Christ were suffered to dwell in us, as it would, and should be suffered, it would not only strengthen to will, but also carry forth to, and in the acts of mercy, and good fruites, on sight of the Brothers need, it moves the bowels of compassion, and strengthens to shew them forth; And if not suffered to work out, it will not lodge, or abide where so discourteously entertained. If any man love the World, the love of the Father is not in him. If we walk in the light, as he is in the light, then have we fellowship one with another, And the bloud of Jesus Christ his Son cleanseth us from all unrighteousnesse, dayly giveth us the victory; pardon, peace, and healing is met with, through this faith of the opperation of God. If therefore any say, he have fellowship with the light, and yet he walks in darknesse, and confusion, without peace, joy, and hope in [Page 60] the Lord, and under the bondage of Satan, holding under guilt and pollution of sin, he lyes and doth not the truth. That which they say, they believe, and have fellowship with, may be true, the true light, the true grace of God in Christ, and that which if believed, and fellowship had with it, would work. But then their profession of hearty believing, re­taining, and having fellowship with it is false. He that committeth sin is of the Devill. He that doth evill, hath not seen God, nor known him, he hath not kept his word in his heart, or retained in his veiw the sight, and knowledge of God, as manifested in Christ; And in this the children of God are manifest, and the children of the Devill. He that doth not righteousnesse is not of God, neither he that loveth not his Brother. The righteousnesse of God in this fruit of it, even to the working the works of God in, and by them is attained through faith in Christ Jesus. 2. We come next to consider, When is the time or op­portunity for the doing good here mentioned; The Text speakes of it in the time past, as with relation to the time of the resurrection, and judgment; Its before that, and then finished. They that have done good, that is in the former time, or hour in which the dead was made to hear the voyce of the Son of God in the Gospell, shall then come forth in the first resurrection, to the resurrection of life. The opportunity then for doing good is to every man, in the time of the preaching of peace by Jesus Christ unto them, even while he is by his spirit, preaching to their spirits in any meanes whatever; while his grace is bringing salvation to them. 1 Tim 2 6. Tit. 2. 11. 2 Cor. 6. 1, 2. 1 Pet. 3. 19. which time ex­pires to every man at death at furthest, it may sooner; But while God is by any meanes calling, and waiting to be gracious, it is not so. Whence the Apostle exhorts, not to re­ceive the grace of God in vain, And presseth it with this motive, (in the place forecited) For he saith, in a time accepted I have heard thee, in a day of salvation I have helped thee, (which is the saying of the Father unto Christ, Isa. 49. 8.) So that while Christ is making intercession for m [...]n, (for the Father heareth him alwayes) And so as the fruit of that, he stand▪ in the name and strength of his Fathe [...], a testimony to them, by his Servants sent, or other meanes of calling used; It is yet due time, an accepted [...], a day of sal­vation for, and to those persons, even to such as have hitherto, received it in vain, or after they have tasted that the Lord is gracious, and proved the saving efficacy of his word, have tur [...]ed back in their hearts from him, to embrace this present World, and so destroy­ed themseles, yet while it is to day, there is help in him, Isa. 50. Hose. 13 9. Yea plenteous redemption, even the forgivenesse of their sins, that he may yet be feared, and hoped in by them. Psal. 13 [...]. 1 Joh. 2. 1, 2. To him that is joyned to all the living, there is hope. And whosoever acknowledging their backslidings, and transgressions, as discovered, and reproved in the light of his testimony, looks to him again in Christ in the light, and power of those gracious recallings, wherewith he follows backsliders, while it is to day. He will graciously accept without upbraiding, and love them freely, and pardon, and heal them through his name. Hose. 14. 1. 4, 5, &c. Mich. 7. 18, 19. 1 Joh. 1. 9. Rom. 11. 23. Jer. 3. 1-12. But when once any man is blotted out of the number, or Book of the living, (which is in the naturall death at farthest to them, that till then have persisted, or then are found out of Christ in willfull ignorance, disobedience, and rejection of him, and Gods grace in him.) Then all opportunity is past for ever being written with the righteous. Psal. 69. 28. Wherefore the holy Ghost saith, To day if ye will hear his voyce, harden not your hearts, &c. 3. The last thing propounded to be considered in this point, is, When in a Scrip­ture sence any are said to have done good; And that we shall not finde to be, till they have finished their course, dyed in the faith; Then they rest from their labours, even these their labours in the Lord, which were not in vain. And their works follow them, so the like phrase, Hebr. 10. 36. Is used in the same sence with this in the text, the having done the will of God, for their having finished it, in all that service and suffering here appointed them. Yee have need of patience, (namely in all your doing the will of God, in the remaining time of your waiting and warfare) That after you have done the wil of God, fought the good fight, kept the faith, and finished your course in it, ye may receive the promises. In a like sence is that, 2 Cor. 5. 10. Every one shall receive the things done (or finished) in his body. According to that he hath done, whether it be good or bad, They [Page 61] that are found in Christ abideing in him, as they have received him, are said to be doing good, running the race set before them, and truly called doers of good, doers of the truth, while yet in the race, or warfare. Joh. 3. 11. Jam. 1. 12, 25. Joh 3. 21. But not said to have done it in a full, and proper sence, till they have finished their course, and doe rest from their labours. And from that time their particular persons are absolutely sealed up in the blessing. Blessed are the dead that dye in the Lord, from hence forth, yea saith the spirit, &c. He that endureth to the end shall be saved—Be thou faithfull unto death (saith Christ) and I will give thee the crowne of life, Math. 24. 13. Rev. 2. 10. So James af­firming the blessedness of the man that endureth temptation, saith, That when he is try­ed, (namely to the end) when that work of trying, purging, and making white through manifold temptations is finished, he shall receive the crown of life, Jam. 1. 12. Many that have been going right on their way, yea runing wel, & suffered many things, yet afterward wickedly drawing back, and departing from the living God by an evill heart of unbeliefe, have not been found among the righteous, nor shall be found among them when he ap­peareth, they so persisting till sin be finished. Therefore let us not be weary of well doing: In due season we shall reap if we faint not. Thus we have done with the first branch of the point under consideration, namely who they are that have done good, And what we have said in it, leads into the understanding of the next branch; namely who they are that in a like scripture-sence, according to the rule of the Gospell, have done evill. To that therefore we shall ad but a few words. The doing evill that is imputed to men, and which brings under condemnation & the wrath of God, is clearly expressed (according to what is also shewed before) to be; mens being contentious against, and not obeying the truth, when it is manifested to them, in their minds by the evidenc [...] & demonstration of the spi­rit, and powerfully leading to repentance. They then like not to retain it in their know­ledge, or so to receive the love of the truth, as to save them, but are incensed against Christ and his gospell, because he reprooves their deeds by the light and power of it— Rom. 2. 6, 7, 8, 9. with ch. 1. 18, 19, 21, 28. & 2. 1-4, 5. 2 Thess. 1. 8. & 2. 10, 11, 12. Isa. 45. 24. Their willfull refusing to come in his drawings to [...]imselfe (for he is drawing all in due time, e­ven to himselfe for life.) And this is the condemnation, that when light comes, men love and chuse darkness, Hose. 11. Job. 6. 47 with ch. 12, 31. 32. Psal. 2. Joh. 12. 47. 48. & 25. 22. 24. nor is any man under a state of condemnation, or wrath, but for such seeing, & hate­ing, hearing and rejecting, for the Father judgeth no man, but hath committed all judg­ment to the Son. And so the time of their doing evill in this sence, is in the very opportu­nity given them for doing good, even when light comes, when he is preaching peace, and witnessing goodness to their spirits, when his goodness is leading, and drawing to repent­ance, even when, and as they are so called to the most high, they goe back, and willfully refuse to exalt, or honour him in those discovery [...]s and operations of his goodnesse and glory in and through him vouchsafed. Hose. 11. 1 Pet. 3. 19. Joh. 3. 19. Rom. 2 4 5. If light had not so come to them, or he had not so spoken to them, they had not known, or been capable of sins of this nature, as now charged upon them. But yet mens evill, or in quities of this nature, (though they are truly said to be Doers, and workers of it, while they con­tinue in it yet) are not in a full and proper sence said to be done, or finished; nor so re­puted of God. While yet the day of salvation lasteth to any man, that is, while God is yet calling, his grace bringing salvation to them. If yet they repent and seek him, none of their former wickednesse shall be remembred, to him that is joyned to all the living, there is hope, but when sin is finished, it brings forth death; In an utter separation of the per­son from Gods mercy, and binding him over, and sealing him up, to the wrath to come; They that have done evill, to the resurrection of damnation. 2. The next, and last point to be considered, in this last position propounded, is where in the manifest difference that shall be made between them in the resurrection standeth, or how it shall be made, and made to appear in the coming forth of the one by the power of his voyce to the resurrecti­on of life, & of the other by the power of the same voyce to the resurrection of damnation, there is a reall difference between the doers of good, and the doers of evill now, in this day, before either of them have finished their course. And a very great one too. see 1 Ioh. 5. 19. [Page 62] 20. The whole world lies in wickednesse, even in the wicked one, for while they willfully re­maine in the state and condition, or in the darknesse of this world in ignorance of God in Christ, strangers to the life of God, loveing and chusing their darknesse when light comes, they consequently remaine under the Power, Bondage, and Dominion of Satan, holding in captivity to sin the mind, conscience and whole man; So that they are in their unclean­nesse, and not washed from it in the flesh, and under the wrath of God, for not believing on him that came to save, and deliver them, & is bringing that salvation to them through the power and in the grace of his truth.

But saith the Apostle, speaking of themselves and other Believers, or doers of truth; God hath given us an understanding to know him, that is true, and we are in him that is true, namely as the fruit of the knowledge of him, we are brought into him, to have our hearts and mindes stayed there, as a full object and foundation of rest and satisfaction to our soules, a sure refuge and house of defence to save us from sin and Satan, and hide us from the wrath of God; we are in him that is true, even in his Son Jesus Christ; and so in God. This is the true God, this is eternall life; Babes keep your selves from Idols; They in whom the word of truth, the things heard from the begining in the word of the truth of the Gospell remaines or abideth, do continue in the Son, and in the Father; 1 Ioh. 2. 24, 25. As the fruit of which knowledge of, and union with God in Christ; The righteous is more excellent, or abundant then his neighbour. But the way of the wicked seduceth them, Prov. 12. 26. But this difference is not yet manifest, or visible as to out­ward appearance, or to be seen by the carnall mind, nor otherwise then, as faith is the evi­dence of things not seen, while Christ doth not yet appear personally in his glory on the Earth, and in his spirituall presence in, through and according to the Gospell, is hidden not discerned, known, or taken notice of by the World, But under reproach his people also are in l [...]ke manner a hidden people, and rendered as the filth, and off-scouring of all things unto this day. As he is in this World, so are they, but when Christ who is their life shall appear, then shall they also appear with him in glory.

Yea at the time of the naturall, and bodily death. The difference between them is wider, and so fixed, or firmely made, that it can never more be altered. The righteous hath hope in his death, yea from thenceforth more then ever blessed, for they rest from their labours, their spirits with the Lord, which is far better then to be in the flesh, or body as in this its corruptible state, yea their dead body sleepes in union with Jesus by reason of which, it shall arise and come with him, they are now wholly out of the reach of the eni­mies, (they have no more that they can doe) and their works follow them. But on the o­ther hand the wicked is driven away in his wickednesse, the hope of the hipocrite shall then perish. Then and from thence, they are shut up in prison to the judgement of the great day. Yea from thence forth for ever shut out, driven forth into outer darknesse where shall be weeping, wailing, and gnashing of teeth. Pro. 14 32. Job. 8. 13. & 27. 8 1 Pet. 3. 19. 20. 2 Pet. 2. 9. Math. 22. 13. Yea from that time between these two, there is a great gulfe fixed, that he that would passe from the one to the other cannot, Luk. 16. 26. But yet this difference is not visible, nor otherwise to be seene, but by faith. Therefore here we walke by faith, and not by sight▪ But there shall be a visible, and ma­n [...]fest difference made, and infinitly great, between him that feareth God, and him that feareth him not, between the sheep, and the Goats in that day. Mall. 3, 16. 17. 18. Mat. 25. 31. &c. The one shall come forth to the resurrection of life, the other to the resu [...]re­ction of damnation. First, they that have done good to the resurrection of life. 1. In the resurrection, they shall come forth in a glorious state of life, capable of enjoying and possessing in soule and body reunited, that eternall life, that is now in Christ with God; These bodies that are now vile, and mortall, shall then put on immortality, and be fa­shioned into the likenesse of his glorious body, we waite for the adoption, that is the re­demption of the the body, Phil. 3. 21. Rom. 8. 23. 2. They shall then come forth unto the full enjoyment and possession of that eternall life, that is in the face, and presence of God, in the light of his countenance and glorious fellowship with him, for they shall see him as he is, and be glorified together with him, and so be ever with the Lord, in the glorious en­joyment [Page 63] of his joy, and glory, which eye hath no seen besides thee oh God, nor hath it en­tred into the heart of man to perceive, or comprehend how great and glorious things are contained in that hope and promise of eternall life which God hath laid up, and reserved in heaven for them.

They shall then and from thence for ever fully and gloriously possesse all the glorious reward, end, and fruit of his sufferings, and sacrifice for them, yea as the fruit of that, there shall then be a particular, and everlasting remembrance of all their service of him, and suf­fering for his name in their generation, yea all the fruits of faith, and love that have been brought forth by them, shall then be remembred, and recompensed at the resurrection of the just. Isa. 61. 3-6. 7. 1 Cor. 15. 58. 2 Cor. 4. 10-17. Luk. 14. 14. Math. 25. 33-40. And none of their former iniquities, transgressions, or sins, shall be retained, or remembred a­gainst them for ever, nor any of the fruit of them any more sustained, or tasted by them. Psal. 130. 8. Isa. 25. 8. Revel. 7. 14-17. & 21. 4. 5. Then they shall be compleatly enrich­ed, and beautified with the perfection of that knowledge of him. Peace, and joy in him, conformity to him, and fellowship with him, which now they enjoy through faith, but in some first fruits, or earnest of the spirit. Blessed and holy is he that hath part in the first resurrection, on such the second death hath no power, but they shall be Priests, and Kings unto God, and shall raigne with Christ on the earth. 1000 yeares, yea they shall be ever with the Lord, partakeing off, and possessing his glory. Revel. 20. 6. and 5. 10. 1 Joh. 3. 1, 2. 1 Thess. 4. 14-17. Secondly, after that first resurrection, and yet in that great day of the Lord, in the time of that administration of his kingdome on the earth as is shewed be­fore. They that have done evil shall come forth to the resurrection of damnation. Even of eternall damnation. 1. In their resurrection, they shall come forth, (not in such a quallity, or state of mortalliy, as they were now in, from Adam. But) made alive from that death; And so from the power of it, and of the grave, in such a state, or quallity, as they can never more cease to be, and to retaine a sencible being, from that time and for e­ver, in the lake of fire, where their worme dyeth not, and their fire is not quenched. Their raised bodies, yea the being of soule and body in that state of the resurrection shall be such; as no torments whatsoever, no not the everlasting burnings, that shall be kindled by the breath of the Lord, shall ever put an end to the being of either, or cause a separation be­tween them as the first death did, though far lesse terrible and grievous then this, they be­ing then in that weake and mortall state as from Adam. And under the ordinance of that death. But now in this state in which they shall come forth in the resurrection, there shal be no darkness, nor shadow of death in which the workers of iniquiry may hide them­selves, death and hell, or the grave, when they are raised out of it, shall be cast into the lake of fire with them, this is the second death. Job. 34. 22. Hose. 13. 14. 1 Cor. 15. 22. 26. Revel. 20. 14. 2. And so they shall come forth to the resurrection of Damnation, even to receive (by the righteous judgement of him that dyed for them, as it shall be fully evi­denced according to the Gospell to his glory in their condemnation) that dreadfull sen­tence, in the full and eternall execution of it, depart from me yee workers of iniquity, goe yee cursed into everlasting punishment, even into everlasting fire prepared for the devill, and his Angells. Math. 25. 31. 32 41 46. Mark. 3. 29. & 9. 43 46. They shall be for ever utterly separated from his face and presence, and without any mixture of mercy suffer in soule and body for ever the utmost vengeance and torment that is the proper wages of, and belongs to him to repay, for their treading under foote the son of God, counting an unholy thing the bloud of the covenant, wherewith they were sanctified, and offering de­spite unto the spirit of grace, according to the severall degrees of their indignities, and e­vill works of this nature; For we know him that hath said vengeance belongs to me, and I will repay. And againe the Lord shall judge his people in that judgement of eternall damnation, he will remember, and recompense on the heads of evill doers, all the injuries, reproaches, hard speeches, and unlawfull deeds, which ungodly sinners have spoken and done against them for his name-sake, as Math. 25. 43-46. Yea every idle word, and rebel­lious practise, with every secret thing as it hath been commited against the light and power of his grace bringing salvation, and moving to repentance, shall then be remembred, and [Page 64] put on their account, together with the many opportunities of mercy put into their hands with seasonable warnings, and the manifold patience and long suffering of God towards them; And how and for what lying vanities all have been willfully and wickedly rejected by them, and their hearts more fully set in them to do evill. And none of their former righteousnesse, or good workes that they have done, shall ever be remembred for them. But in the sin, which they have done and finished they shall be for ever separated into that fire of the wrath of God, that shall never be quenched, where their worme dyeth not, and their fire is not quenched. It will be a most fearfull thing to fall into the hands of the live­ing God, under that judgement, for he that made them will have no mercy on them, he that formed them will shew them no favour, repentance shall be hid from his eyes, yea who knoweth the power of his anger, of that wrath to come, it shall be according to his great­nesse and terriblenesse, and answerable to the infinitenesse of his grace towards sinners now that he might be feared, yea answerable to the exceeding riches and glory of the hope of his called. Heb. 10. 26-31. Math. 12. 36▪ & 18. 34. Eccles. 12. 14. Rom. 2. 16▪ & 14. 9-12. Ezek. 33. 13 Iude 14. 15. Yea that which will be a great felicity to the one, and misery to the other, in which also the righteous judgement of God shall wonderfull be manifest, is this. The righteous shall in all this see their desire on their enemies, yea he shall rejoyce when he seeth the vengeance, and the snfoake of their torment ascending up for ever and for e­ver, and that they have no rest day, nor night Psal. 112. 8. & 58. 10▪ 11▪ Revel. 14. 10. 11. with ch. 19 2. 3. For they shall then have no more pitty, or bowels of mercy and compassion to­wards these, as sometimes they had, while the compassions of God was towards them, now to have pitty or compassion towards them would be a misery, seeing there is no more in God towards them, and so no hope for them, but this shall be part of their glory and song; Righteous art thou oh Lord, that hast judged thus. Likewise also the wicked shall see their horn exalted with honour, and shall be greived, and gnash his toeth, in the perfect remem­brance of the many fair oportunities he hath rejected, once and many a time graciously put in his hand, for escapeing that place of torment, and for being made meete to partake of the inheritance with the Saints in light. Psal. 112. 10. Let all be of this use to us. 1. To instruct us, not to mourn immoderately (as those that have no hope) concerning them that are asleep, for if we beleive that Jesus dyed and rose, even so them also which sleepe in Jesus God shall bring with him. 1 Thesse. 4. 13. 14. &c. 2. To encourage to patient con­tinuance in well doing, and to be stedfast and unmoveable therein, allways abounding in the work of the Lord, knowing that ou [...] labour shall not be in vain in the Lord. In due sea­son we shall reap if we [...]aint not. Ro. 2. 6. 7. 1 Cor. 15. 58. Gal. 6. 9. 3. To exhort all, to eschew evill, depart from it in the light and power of Gods grace leading to repentance, and doe good, while they have oportunity, and it is in power of their hand to doe; Be not only hearers of the word of God, but doers of it, in what it is working in you both to will and to doe of good pleasure, let us not deceive our own soules. For what a man soweth, that shall he also reap, he that soweth to his flesh, shall of it reap corruption, but he that soweth to the spirit, shall of it reap life everlasting, for the son man shall come in the glory of his Fa­ther and with his holy Angels, and then shall reward every man according to his works, then it will appear an unvalluable losse, if a man shall gain the whole world, and loose his soule. Psal 34 14. & 37. 27. Iam. 1. 19-25. Gall. 6. 7 8. 4. To admonish evill doers, to a­wake to righteousnesse, to stand in aw, and not to sin against him, who is yet waiting to be gracious, for he is a God of judgement. If sin be once finished it brings forth death, in an utter separation to the wrath to come, and to him belongs vengeance, and he will repay: Nor will there be any oportunity in the grave, or after, for escaping that righteous judgment on them that know not God, nor obey his Gospell. Wherefore the holy Ghost saith, to day, while its called to day, if ye will hear his voyce harden not your hearts, for behold the great day of the Lord is coming that shall burn as an Oven, and all the proud and evill doers shall be as stubble. They shall then be made to heare to their everlasting woe and horror. The same voyce, that now they rejected when it might have been to their everlasting comfort. For the houre is come­ing in which all that are in the graves shall hear the voyce, of the son of man, and shall come forth, they that have done good to the resurrection of life, and they that have done evill▪ to the resurrection of dam­nation.