Instruction to the Living, FROM THE Consideration of the future State OF THE DEAD. OR, The Doctrine of the Resurrection of the DEAD, and of Eternal Judgement by CHRIST, as the sum of it was delivered at the Funeral of Mrs. Elizabeth Harrison, in Boston; Jan. 1657/8  
By Tho. Moor Junior.  If any man will come after me, (saith Christ) let him deny himself, and take up his Cross and follow me. For whosoever will save his life shall lose it. And whosever will lose his life for my sake shall find it, (and keep it unto life eternal. Joh. 12. 25.) for what is a man profited, if he shall gain the whole World & lose his own soul; or what shall a man give in exchange for his soul. For the Son of Man shall come in the Glory of his Father, with his holy Angels, And then shall he reward every man according to his works. Math. 16. 24-27. Wherefore (saith the Apostle) we labour that whether present (namely in the body) or absent, (from it) we may be accepted with him; knowing that we must all appear before the Judgment-seate of Christ; that every one may receive the things done in his Body according to that he hath done, whether it be good or bad. 2 Cor. 5. 9, 10. For to this end Christ both Dyed, Rose and Revived, that he might be Lord, Both of the Dead, and Living— Rom. 14. 9-11. To him therefore shall men come, And all that are incensed against him shall be ashamed. Isa. 45. 24. Knowing therefore the terror of the Lord, we persuade men— 
LONDON: Printed by E. Brudenell, for John Allen at the Sunrising in St. Paul's Churchyard, 1659.   

To The READER.  
AT the importunity of the late Husband of the Deceased, I promised some notes of what was delivered at his said Wives Funeral. Intending only a Breviary of the heads of that. But when I set on the performance of my promise, not knowing how public it might be made. I thought it expedient to speak more fully, and explicatively, to many of the things herein discoursed, than I could have done in such a Breviary, or had opportunity to do at the first Delivery of it, which work requiring more time, than I could redeem to it for a good while, by reason of many unexpected occasions. It hath lain the longer by me. I hope also God might order it so, that it might come forth to thy greater advantage. I shall here add but this word. That the things chief treated of, are of the great things of the Law, or Doctrine of God, very needful to be well known, and earnestly heeded by us. The good Lord graciously pardoning my weakness and brokenness in putting them to remembrance, give us all a more clear understanding of them, than is made over in my rude expressions, and so direct us to a hearty reception, and profitable usefulness of the things themselves, as contained in the Scriptures, is the desire of the most unworthy of all that have received mercy.  
From my house at LYNN, Novemb. 4. 1658. Tho. Moor. Junior.   

THE Doctrine of the Resurrection of the Dead, And of Eternal Judgement by CHRIST, as Evidenced in the Testimony of Christ, spoken too in some explication of those words of our Saviour, Job. 5. 28, 29. as considered with the foregoing Verses, and compared with other Scriptures.  Joh. 5. 28, 29. Marvel not at this, for the hour is coming, in the which all that are in the Graves shall hear his voice. And shall come forth: they that have done good, unto the resurrection of life, and they that have done evil, unto the resurrection of damnation. 
OUR Saviour having healed an impotent man (that had an Infirmity 38 years) by his word, in which also he bade 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 Jews 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 zeal, 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, showing 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 Counsel, 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 jews 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 he said that God was his Father; Immediately, and in such wise, as therein to their apprehension, he made himself equal 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 possess in that body, in man's nature, and for man's good, as also that glory that should after be more gloriously actually conferred on him, and he clothed with it in that body, and it manifested in and through him; That in, and by him, men might know, honour, and believe in God: This instruction he carries on in all the following discourse, to the verses we have pitched on, showing in all, that to him it was no robbery to be equal 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 gentleness towards even such rebellious sinners, he was not yet provoked by all their malicious forwardness to rise up in fury against them, or hid himself, 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 meekness instructing them that are ignorant, and oppose themselves, etc. 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 self-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 showing his oneness 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 wisdom, and power for doing whatever he will in Heaven and Earth, and so equal with the Father, in nature, and glorious attributes, and works, he and the Father are one, joh. 10. 30. And yet also clearly distinct in respect of the manner of their Being in the Godhead, 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 than He, Joh. 14. 28. For though the Son as the Eternal Son of God, is of the same Essence or Being with the Father, yet he is the Son of the Father, yea though he hath life in himself, as the Father hath life-in himself, and that now in Man's 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 Counsel, Name, and Authority of the Father, who is the Father of our Lord Jesus Christ.  
The Son (saith he) can do nothing of himself, but what he seethe the Father do, yet he can do 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 bosom Counsel, and doth nothing, but what he knows 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 himself, yet so as he received commandment of his Father, Joh. 10. 17, 18. And so he hath not otherwise spoken of himself, 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, Counsel, and grace of his Father; whence 'tis said to be by the grace of God, nor could he give forth any discovery of his Father's goodness, 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, counsel, purpose, and grace; And that he is working in the self same thing, and to the same end; And hath given him commandment so to speak, and so to do; 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 himself otherwise, then as the Father gave him commandment, Joh. 12. 48, 49, 50. Verily, verily, the Son can do nothing of himself, but what he seethe the Father do; 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 own) 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 providential Government, and spiritual operations. 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 man's 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 equal, the man of his right hand, and in that love showeth him all things, that himself doth, makes him of his counsel in every matter, and in his own wisdom and name strengthens him to all that himself doth, so that he, even Christ crucified, is wisdom and strength; The wisdom of God, and the power of God. And he will show him greater works than these, (namely of healing bodily Infirmities and diseases) that ye may marvel; That beholding the Father in him, ye 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 than these, which the Father to this end would show 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 virtually 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 than 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 than those forementioned; And so he promises that his servants should do those greater works than 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 himself 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 oneness 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 ways, or order any thing to them or about them in his Government of them, or pass sentence of Justification or Condemnation on them,) but hath committed all judgement to the Son, because he was judged for them, or had already undertaken to bear their judgement, 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 himself 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 judgement 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 himself a ransom 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 Father's gift to be as large, and full as is the Father's right of Lordship by Creation, and absolute propriety in; And liberty to dispose of them as his Creatures, for the Father hath committed all judgement to him, as the Son of Man, whence also his ability and fitness to judge, is the same with the Fathers, for the Father hath now actually glorified him in man's nature, with his own self, the glory he had with him before the World was, having finished the works the Father gave him to do 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 judgement 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 eternal 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 witness 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 blind eyes, and awaken those dead in sins, or make his word so powerful to the awakening them, that they might in hearing hear, even in the light, and power of his voice in the Gospel, as that is by any means of his appointment, witnessed, preached to them, and that they that in hearing do hear, may be quickened, and made alive by it. For as the Father hath life in himself, so he hath given to the Son to have life in himself, and hath given him authority to execute judgement also; (both here and hereafter) because he is the Son of Man.  
3 In the verses under consideration, he completes the discovery of the excellency of his person and works; and his singular oneness with the Father, in declaring those greater and more glorious works, which the Father will after show, and bring forth by him; in the general Resurrection and judgement; And with this also corrects their sinful marveling, 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 voice, and shall come forth, etc. The end and scope of our Saviour then in the text appears 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 usefulness of things to come, even of the resurrection of the dead, and of eternal judgement by Jesus Christ, he is Lord of all. And ended, this is the prime end, and scope of all Scriptures, to bear witness 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 show even things to come in the demonstration of him, or by glorifying him, and that in taking of his things, and showing them. Therein he commends, and displays the compassionate love, merciful kindness, and pity of God to sinners, Joh. 3. 16, 17. Rom. 5. 5, 6, 7, 8. his faithfulness, and readiness in giving all things with him, Rom. 8. 32. And to accept all comers into delightful love, and favour, without upb aiding, 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 shows man's sinfulness, vileness and deadness, in showing him in whom his help is, 2 Cor. 5. 14. And so the unprofitableness of all his works, and therewith also, the greatness of the evil of unbelief and unthankfulness, of loving and choosing darkness, when light comes, Joh. 16. 8, 9, 10. yea thereby he leads into all truth, and so shows things to come, vers. 13, 14. The word of the beginning of Christ being the Doctrinal foundation of repentance from dead works, and of faith towards God, and of the Doctrine of Baptisms, and of laying on of hands, and of the resurrection of the dead, and eternal 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 reap 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 sinful marveling, such as is the proper fruit, and issue of unbelief, and an impediment to faith, for there is a marveling that's good, and commendable, such as is of faith, an esteeming, reverencing, and so admiring the unsearchable depth, and excellency of the truth, wisdom and goodness 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 marveling that's not of faith, but an impediment to it, such as in which a man looks 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, marvel not at this namely, that which he had already declared of the present power of the voice of the son of God, by reason of the glory which the Father had given him in man's nature.  
2. By asserting to them, and instructing them into the general resurrection of the dead, both just and unjust, by the same voice of the Son of Man, and his rendering to every man according to his works then; And this as an antidote against their sinful marveling.  
Whence in general, we may note this instruction signified to us, that the Doctrines of the Resurrection of the dead, and of eternal judgement by the voice of the Son of Man, are very fit and powerful to strengthen faith in Christ; And so in God for all that he hath said or promised, against all the corrupt reasonings of the carnal mind, or of the wisdom of the flesh, they are mighty weapons through God, to the pulling down of strong holds, casting down Imaginations, and every thing that exalts itself 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 eternal judgement, vers. 2. signifying that those doctrines of the World to come are very powerful to the correcting, and silenceing carnal dispute and sinful marvelling, 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 darkness,) This is mentioned as that which strengthened Abraham against hope to believe in hope. Rom. 4. 17. Yea that God raiseth the dead, as the truth of that is evidenced in his having raised up Christ our Lord, as the surety in man's nature from the dead: In which he hath delivered us from so great a death, and given assurance unto all men, that he will raise them from the dead, and judge them by that man whom he hath so ordained; And also as it's manifested by and through Christ in his quickening all things, and daily delivering and saveing in deaths, and from the evil 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 persuaded that whatever he had promised, he was able to perform; And therefore when he was tried, offered up his only 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 sinful marvelling, in which men are vainly disputing against his words, and unwisely enquiring concerning his works: As how can it be that the works of Creation, and providence should be witnesses of God's goodness 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 judgement seat by Christ, he it is that hath spoken it, and of his own work to show and manifest it in such wise; Therefore our Saviour here propounds this Doctrine to correct their sinful marveling at that declaration of the present power of and in his voice, in the several preach 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 voice of the son of God, and they that hear shall live; Marvel not at this, (says he) for the hour is coming in the which all that are in the Graves shall hear his voice, and shall come forth, etc. 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 voice and power of his word, why should it be thought incredible, that the same word, as now witnessed and preached to men, by any means of his appointment should be so powerful, 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 freewill in man, as of him, to such hearing, seeing the same voice 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 man's work, after the Gospel rule of judgement. And this Discovery being also with the evidence, and demonstration of the spirit, that accompanies that whole Doctrine of Christ, and especially in the plain and faithful ministration of it, puts an admonition upon men's spirits, not to dally with him, and with their own souls; 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 eternal life, and eternal death that is set before them; And the present opportunity is only theirs for choosing the one through the grace of God bringing salvation, and for avoiding and fleeing from the other. Therefore our Saviour uses this as a powerful 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 judgement 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 powerful on the spirits of the Apostles, as we read, 2 Cor. 5. 9, 10, 11. 2 Tim. 4. 1, 8.  
We may also here learn by our Saviour's example, how to answer, correct and silence such sinful marvelling in ourselves 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, lest thou also become like unto him; Answer a Fool according to his folly, lest he be wise in his own conceit. 1 Not to seek to answer them in their own way, or so as we become like unto them, in the use of such carnal weapons for confirming the truth, as they use against it, for that grants the way good, that indeed is evil; of measuring the truth of God by man's Imagination; or endeavouring to bring it down to the comprehension of his blind and corrupted reason, nor hath that any promise of God's presence with it for reproving, and convincing; yea whatever faith is that way produced, rests but in the wisdom and strength of man, therefore the Apostles avoided it, 1 Cor. 1. 17, 18, etc. & 2. tot. 2 Cor. 10. 3, 4. But 2. So to answer them with his words, and in his way, as the folly and vanity of their way of reasoning (in which they desire by their carnal wisdom to find out, comprehend, and be satisfied about the things of God in Christ,) may appear by opposing to them the greatness of God, and the unsearchableness 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 daily dispensations and providences; And in that which he will do, and bring forth by him, of which he hath given assurance in what he hath already done, in all which his judgements are unsearchable. He raiseth the dead, why then should it be thought incredible that he should do 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 goodness 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 seems 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 satisfy 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 impossible, 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 only, as a sufficient demonstration; that God hath showed it unto them; Rom. 1. 19, 20. For who teacheth like him, or who hath enjoined him his way, etc. Job. 36. 22. 23-26. who then art thou, oh vain man, that repliest 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 eternal judgement by Christ; In this Declaration of it by our Saviour, we have set before us, 1 What the Resurrection, and Judgement 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 means 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 Judgement 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 sense to that dying, or death that passeth on them all by the one man Adam, as 1 Cor. 15. 21, 22. A total redeeming them from the first death, and the grave; And bringing them forth in soul and body, reunited to their eternal judgement.  
1 This is clearly intimated in his saying, marvel not at this, namely at his former declaration of the present power and efficacy of his voice, 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 marvel at that, this further Declaration of the mighty power of his voice, as it shall be after manifested, in raising and bringing forth all that are in the Graves, which being added as a farther declaration of the mighty power of and in it, to take them off from their sinful marveling at the former, signifies, that, the Resurrection and bringing forth of the Graves here spoken of as the efficacy of his voice, is not the same efficacy of it with that forementioned; But another thing distinct from it, yea a greater and more wonderful efficacy of the same voice of the son of man: And is as much as to say, Marvel not that I said unto you, that those dead in sins, and trespasses, shall hear the voice of the Son of God; And they that hear in that hearing given them, shall have their spirits quickened, and made alive for righteousness sake, while yet the body is dead because of sin, for lo a greater and more marvellous 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 Judgement, to be another work, and distinct from the work of spiritual vivification, yea a greater and more wonderful work then any work, that is now working, or wrought by his voice on the spirits of men, while yet the body is dead in the first death, or that reigns on it, as the fruit of sin, which distinct, and greater work can be no other, but the quickening or raising up of the mortal body, yea the total redemption from the first death; for those spiritual quickening efficacies of his word on men's spirits now, are expressly mentioned in the foregoing verses, as greater works than 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 sensible demonstrations of his power, which they saw made by him on men's 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 total Redemption from death, and the power of the grave, and therefore might be rockoned among those works that are inferior to the making alive the spirit for righteousness 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 than any of these works forementioned, and yet the efficacy of the same voice spoken of in the text, as to come, be another, and distinct work, and greater than that, as 'tis clearly signified to be; It's evident from thence, it can be no jesse nor other, than 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 than the other called a quickening of the mortal body, or raising it unto life, mentions it as another distinct, and following work; And such only as is greater than 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 righteousness 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 mortal body, or raise up that also in a state of life, and unto life, by the same spirit that now dwells in you quickening your spirit.  
Yea, our Saviour also otherwhere speaks of the general resurrection at the last day, as another distinct work, and greater than any spiritual efficacy of his voice, or word now, in drawing men, or strengthening and quickening the comers, 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 eternal life through his name to all comers, even in the knowledge and faith of it in him, and in some first fruits of spiritual enjoyment, and in the hope of the harvest; To each of these he adds, and I will raise him up at the last day, signifying, nothing short of that is greater than these, and clearly mentioning that as another work, and greater than 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, than any spiritual efficacy of his word, or voice on men's spirits now; And therein signified to be a mighty and wonderful efficacy of the same voice, on their dead bodies that sleep in the dust of the Earth, even such as in which they shall be wholly redeemed from the first death, and from the power of the Grave.  
Yea, 2 So much is plain, and full in the expressions. 1 In that it's called the resurrection of them. 2 It's said to be such, as in which all that are in the Graves shall come forth.  
1 In that it's called the resurrection of them both, (some to life, and others to damnation,) now there is no work in Scripture called the resurrection of the dead; But that in which the whole man is wholly redeemed 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 voice of the Son of God, by what means soever preached, though that as we have showed already in respect of the nature, and greatness of it, is the nearest to this, yet that is but such a quickening, or making alive of the spirit in part, or in a first fruits, 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 affirms of them, that they were still dead, and their life hid with Christ in God, And when he who is our life shall appear, than (not before) shall they also appear with him in glory, Coll. 3. 15. And of himself the same Apostle plainly affirms, that he had not yet attained the resurrection of the dead, but was pressing on to it, aiming at it, even at the first resurrection, in which is such blessedness, 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 spiritual work, in which the spirit is quickened, or made alive for righteousness sake, now through the belief 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 doctrinal and spiritual baptism, as also they are said in the same baptism, in a like sense 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 personal burial, and resurrection, the Apostle speaks there, as also in Rom. 6. 3, 4, 8, 11. showing that in the spiritual washing of that doctrine of his death and resurrection, we are through faith washed from the errors, and pollutions of the World into the acknowledgement, grace, and consolation of that his death, and resurrection; And so in that Baptism, or washing of the spirit, which is in the belief of the truth, we are taught, and strengthened to reckon ourselves dead, and buried in his death, and burial, 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 fadeth 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 sense 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 spiritual quickening, reviving, or enlargement given to such Persons in this corruptible time, and state of the World; And the pretended ground of their cavil against the understanding, the resurrection of the body to be there meant, is from John's saying, that he saw the souls of such, and they lived and reigned with Christ; The souls 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 itself, or unto God; All live to him, Luk. 20. 38. And so the soul departing out of the body, yet retains 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, until in the body at the resurrection of the body. And so in this vision John saw the souls, 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, etc. Yea,  
3 That the resurrection of the Podies of those that sleep in Jusus, is there meant by the living again of the souls of such, which is there called, the first resurrection; is clear in that it's spoken of, as a work passing upon them after death, and not before: Some of them had been beheaded for the testimony of Jesus before they thus lived again, and yet their very persons lived again in that first resurrection, as seen in the vision, yea the rest of that Company that have part in the first resurrection, were dead before they so lived again, or immediately changed with such a change, as is answerable to death, as appears 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 seems, these were all of the dead before they thus lived again▪ Likewise  
4 Its further evident, in that this living again of those is called, the first resurrection, with relation to, and as distinguished from the resurrection or living again of the rest of the dead, after the thousand years of Christ's personal reign on the Earth shall be finished, And as opposed to their not living again till that time be expired. And that that Resurrection, or living again of the rest of the dead, that shall be at the end of that time, is the Resurrection of their dead Bodies, is clear in that explication that follows, The Sea gave up the dead which were in it, (now it's their dead Bodies that were in the Sea) And death (the first death) and Hell (or the grave or disappearing state of death) delivered up the dead which were in them.  
By all which it appears, that by the first resurrection is meant, that resurrection of all that are his (peculiar people) at his coming to take the Kingdom and reign, 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 likeness 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 voice 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 blessedness of it; Yet the resurrection simply, is not their peculiar privilege 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 eternal life and glory, to which they were called by the Gospel, 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 sense, is such as in which all that are in the Graves (which also may signify 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 ransom 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 darkness or shadow of death, in which the workers of iniquity may hid themselves, Hose. 13. 14. Revel. 20. 13, 14. Job 34. 22.  
All that are in the Graves shall hear his voice, and shall come forth, now how, or in what consideration of them they are in the Grave, or dust of the Earth, is evident, that it is in the flesh, or body, as distinct from the spirit, or soul, which departs out of the body, at death, and returns 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 returns to the Earth as it was, and the spirit returns 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 sense 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 died, 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 than the resurrection of the dead, is such, as in which the flesh or body, that sleeps 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 adds to the happiness of those that have done well; And to the misery and terror of the other.  
Furthermore, That the resurrection shall be of the same bodies of men that die in and from Adam, even of the same that returns to dust, and corruption in those that sleep, or rest in death; That the self 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 dies, 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 fruits of the same; As saith the Apostle, 1 Cor. 15▪ 20. But now is Christ risen from the dead, and become the first fruits 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 fruits, 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 died, in which he bore our sins to the Tree, even Jesus of the seed of David after the flesh, Than 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 die in Adam; else his resurrection in the same body in which he died, could not be the first fruits of theirs. But that the resurrection of Christ was of the same body that was hung upon the Tree, and died, is most clear. First from his own demonstration of it after his resurrection, and before his being taken up; In all which he shown (saith the text, Act. 1. 3.) himself to them alive after his passion, or suffering, by many infallible proofs; himself alive after his passion; himself that suffered and died, the same himself alive again, after that his passion; himself the same man, the same person, the same Jesus of Nazareth; And in the same body in which he suffered and died, 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 myself, handle me, and see, for a spirit hath not flesh and bones, as ye see me have; And when he had thus spoken, he shown them his hands and his feet. Again, vers. 46, 47. It was necessary that the same Christ that suffered and died, 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 himself appeared to them, and after some reasoning with them, he shown 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 faithless but believing; Thomas having said before, vers. 25. That unless he should see in his hands the print of the nails, and put his finger into the print of the nails, (namely by which he was nailed 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 reproof, and went not without it; yet our Saviour graciously condescended to his weakness 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 Jews 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 keys of Hell, and death. Rev. 1. 18. This man continues for ever, even the man Christ Jesus. And therefore is a powerful Mediator, and high Priest, Hebr. 7. 23, 24▪ 26. 1 Tim. 2. 5, 6, See it very largely and expressly 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 signs, as they also knew, Him whom they by wicked hands, had crucified and slain, Him God had raised up, having loosed the pains of death, because it was not possible that he should be holden of it: That David being a Prophet, and knowing that God had sworn with an oath to him, That of the fruit of his loins according to the flesh, he would raise up Christ to sit on his Throne; He seeing this before, spoke of the Resurrection of Christ, that his soul was not left in Hell, neither did his flesh see corruption; as david's 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 man's nature is become the first fruits of them that slept, or that yet die 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 die in Adam, and from him, even that which is dead, and sleeps 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 carnal 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 natural body, and in corruption, shall be raised again, though in another quality. And first in his similitude or comparison of the seed, or grain sown in the Earth, being quickened after it dies 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 applies it, it's of good use for illustration; There he tells us, that which thou sowest, is not quickened, except it die; he saith not, that the same it, he same seed, or grain is not quickened, but that it is not quickened, except it die, so than it is the same seed or grain which is quickened after it dies; Then further he adds, 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 it's the same it, that shall be in the quickening of it. Another body as to the quality of it, It's the same changed, he gives to every seed it's own body. So likewise he abundantly asserts in the following application of the comparison, speaking therein chief, or more directly of the Resurrection of the just; So also is the resurrection of the dead: It is sown in corruption, it is raised in incorruption; It is sown in dishonour, it is raised in glory: It is sown in weakness, it is raised in power: It is sown a natural body, it is raised a spiritual body; Observe all along its the same it, the same body that now is vile and dead, and turns to dust, that is raised another body as to quality, or in another quality; The same body that is now in its present state of flesh and blood as corruptible, uncapable of inheriting the kingdom, even the same shall be changed, and fashioned into the likeness 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 eternal Judgement, is, The time of it. Some discovery of which is hinted in the former consideration; yet here we shall particularly show, 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; appears by compareing this with vers. 25. To which that this relates, we have already showed, In that with reference to it, this declares a greater and more wonderful manifestation of the excellency of the son of man, and of the mighty power of his voice then that there spoken off. And here its relating to that, further appears 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 several expressions, of the time of the coming forth of the distinct, and several works; There he saith, the hour is coming, and now is, in which the dead shall hear his voice, and they that hear shall live.  
Here he saith, Marvel not at this, For the hour is coming, in the which all that are in the Graves shall hear his voice, and shall come forth, etc. 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 adds 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 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 voice is,) but in the time yet wholly to come, they erred concerned the truth, that said, that the resurrection was passed already, or passed 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 die, 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 eternal Judgement, is an hour or time by itself, 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 itself; he then mentions this, as another, and following hour, in which all that are in the Graves shall hear his voice, and shall come forth, etc. This hour than shall not come, until that be finished that was then already begun. Then,  
3 That it shall immediately 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 heels.  
Now then for our understanding the time of the Resurrection of the dead and of eternal judgement as expressed, and signified to us by our Saviour in this text; It's needful 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 immediately 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 appears by comparing it with the former verses, to be the time of the ministerial preaching of the voice, or wo●d of the son of God; in man's nature as already come in the flesh, which was begun by the Lord himself, (his forerunner John preparing the way to it,) And confirmed by those that immediately, and personally heard, and received it from himself, 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 voice did begin to come forth in our Saviour's personal ministration on earth, yet it was confirmed and given forth in full by him from Heaven (after his ascension) in that wonderful 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 bosom of the Father, so as never man was, did more fully, and clearly reveal him; And so it's here called, the voice of the son of God, (even of the only begotten son of God, that was in the bosom of the Father, as Joh. 1. 18.) Both as now already begun in his personal ministration, and as after more fully to come forth from him, when ascended into Heaven, in that ministration of the spirit, (which yet was not so given, till he was glorified, Joh. 7. 39) This is that called, the coming forth of grace, and truth by Jesus Christ, of the fullness 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 righteousness of God by the faith of Christ, as distinguished from the former witnesses of it, in the Law, and Prophets, Rom. 3. 21, 22. Christ's bringing life and immortality to light by the Gospel, 2 Tim. 1. 10. And so the testimony of the Lord, verse 8. And here, the voice 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 expressly showed 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 man's 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, God's light to the Gentiles, and his salvation to the ends of the Earth) Go ye 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 lo I am with you always 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 fullness 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 Gospel of the Kingdom, must be preached in all the World, for a witness 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 fullness 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 chief 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 days of the World that now is, from the beginning of the coming forth of that voice of the son of God, are called, the last days, as distinguished from those former sundry times, in which God spoke 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 voice of the Son of God, or of the preaching of Jesus Christ, and by him in the man; our Saviour shows to be the last. After he had sent divers servants before, last of all, he sent the Son himself, Math. 21. 37.  
2 We come next to inquire, what is that hour or time immediately succeeding or coming next after that time, of the ministerial preaching of Jesus Christ, forementioned; After the finishing of which, there shall be no more means 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 voice 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 until the second personal 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 showed) The time therefore under consideration must needs be, the time of the World to come, which immediately follows at the heels 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 speaks in this 28 verse. The hour is coming, in the which all that are in the Graves shall hear his voice, and shall come forth, some to the Resurrection of life, and others to the Resurrection of damnation. It is the time of his glorious personal 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 ministerial preaching of peace by Jesus Christ hath been continued its time, for a witness 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 reign 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 ministerial preaching of peace by Jesus Christ, (as aforesaid) see Peter's 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 go into Heaven, Act. 1. 11. As he appeared once in the last Ages of the World in that one body, which the Father prepared for him, in our nature, to put away sin by the sacrifice of himself, and so was once offered, to bear the sins of many: So he shall appear the second time in the same body, but without sin, or any imputation, or fruits 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 scoff at the promise of his coming, yet that day of the Lord will come, (to them as a Thief in the night) In the which the Heavens shall paste away with a great noise, and the Elements shall melt with servant heat, the Earth also, and the works therein shall be burnt up, (And so it shall be as the days 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.) Nevertheless, we according to his promise look for new Heavens, and a new Earth, in which dwelleth righteousness, 2 Pet. 3. 4- 14. yea in that his coming, he shall still sit on the right hand of power, Math. 26. 64. and reign on the earth, ministering judgement to the people in righteousness, 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 reigns (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 reign 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 personal appearing and Kingdom is together, and by itself, 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 himself, and hath abolished death, And in which also, he personally began, and mediately continues, a gracious and spiritual ministration, bringing life, and immortality to light through the Gospel, I say, as distinguished from that whole day, or time of the son of man. All this time of his glorious appearing, and Kingdom is called one of the days of the son of man, Luk. 17. 22. Where after he hath told the Pharisees, that the Kingdom of God cometh not with observation, ourward show of glory, or worldly pomp, as they expected; But that the Kingdom 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 days of the son of man, namely that of his second appearing, and the glorious manifestation, and bringing down of the Kingdom 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 appears in the following part of that chapter. Daniel shall then stand up in his lot; yea, frequently, all that time of his appearing, and Kingdom, 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 years 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 wonderful and glorious putting forth of his mighty voice. And therefore (as well as for other Reasons) is that whole time of his appearing, and of his Kingdom, or glorious reign on the earth, called one time, one day, one hour, though it may be as long, or longer than this time of the ministerial preaching of peace by Jesus Christ; And that is may be so, may be signified by its 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 ministerial preaching peace, There is no change of ministration, or dispensation, in which God, doth or will speak and reveal himself to us, As before there was, Hebr. 1. 1, 2. That his speaking to us by his own Son is the last, as we have showed 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, etc. 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 Kingdom 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 travel 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 powerful Gospel, 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 judgement, and the power of his mighty voice, that now would have saved them, In which judgement he shall be glorified, and the righteous shall rejoice for ever. As also appears in the next consideration.  
3▪ That that time of the appearing, and Kingdom 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, etc. 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 Kingdom, which distinct mention of the time, leads 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 eternal judgement 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 evil 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 evil; 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 Saviour's assertion in this text,) And then coming to the distinct mention of the several 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 always signify, 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 always observed by the holy Ghost speaking of the same things, it is the more significant; For this we find, that when he speaks of several, 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 always 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 Kingdom 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 several, and divided coming forth of those principles for effecting the new birth: first of the water by itself; secondly of the spirit by itself, Therefore the holy Ghost doth not always 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. showing 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 itself commended, displayed, and shed abroad, in such lifting him up, as verse 17. with Rom 5. 5, 6, 7, 8, etc. And so the water, and the spirit▪ go 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 jointly coming forth together; yea in the 1 Joh. 5. 8. expressly mentions, the spirit first; And then the water and the blood of Christ, through which the water is shed abroad by the spirit opening, and sprinkling it, and so mentions them, as all agreeing in one, and coming forth jointly, and together. Other instances of like nature might be given.  
But (as we have said) when the same order is always 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 eternal judgement by Christ; That Christ the first fruits being already raised from the dead, shall afterwards, even at his coming raise up them that are his, and bring them with him; and then after that, the end; All that die in Adam, shall be made alive by him, but every man in his own 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 down 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 Air, And so he shall bring them with him, and they shall be from thence forth ever with the Lord, in their souls, and bodies reunited; All this is full and express 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 Air, and so come with him at his coming, yet death shall not then immediately at his coming be wholly destroyed, but remain in Being, and in being as an enemy after his appearing, and in the time of his reign, yea it's the last enemy that shall be destroyed by him in that day of his reign, is also clearly expressed, in that 1 Cor. 15. 23, 25, 26. After he hath said, those that are Christ's shall be made alive at his delivering up the Kingdom: That he must reign 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 reign: And they shall be Princes, and Reigners with him; yet death is not presently, perfectly destroyed, but remains in being as an enemy, and is the last that shall be destroyed, As to say.  
1 It must needs still remain in Being, and in some sense reigning on the Bodies of those, that shall be the subjects of that Kingdom, that shall be possessed and administered by the son of man, and the children of the first resurrection, A thousand years on Earth, even upon those that are saved, left, or reserved from being cut of in those sweeping and dissolateing judgements, that shall be immediately executed on the Earth, at his personal coming to take the Kingdom; 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 Kingdom, Isa. 24. 6. 13, 14. & 66. 19 & 60. 21, 22. Psal. 102. 18, 22. Revel. 21. 24. I say death, or mortality must needs still remain in being on them, though not so embittered with violent diseases, pains, 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 mortality, till they have passed through it; For it's appointed to all the whole kind of man once to die, yea they must all first bear the Image of the earthy; So that mortality must needs continue in being, as long as there is any offspring, or generation of mankind, coming forth, which that there shall be in the time of the administration of that Kingdom on earth, the forecited Scriptures show; yea the Psalmist prophesying of that Kingdom, declares this to be the blessedness of all those subjects of it, that fear the Lord, and so voluntarily submit to, and rejoice in that Government; They shall see their children's children, and peace upon Israel, Psal. 127. Though they that shall be counted worthy to obtain that World, and the Resurrection from the dead, they neither marry nor are given in marriage, nor can they die any more, for they are equal unto the Angels, and are the children of God, being the children of the Resurrection, Luk. 20. 35, 36. They shall possess glory of a far higher nature, not as subjects, but as Reigners with Christ: yet among the subjects of that Kingdom and World to come, that are not the children of the Resurrection, but under their Government; there will be marrying, and wonderful 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 mortality remains on them, is clearly imported in that of our Saviour last mentioned, as also in what hath been already said; it must remain 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 remain 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 died 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 Reign; 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 glorified, and the righteous rejoice,) even until the finishing of that thousand year's reign on the earth; This is plain, and express: 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 judgement 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 hid, or hold the workers of iniquity from any part of their judgement, or punishment, or any of the righteous from any part of the fullness 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 Kingdom, 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 itself against him by whom it was set; And the false Prophet; The Antichristian power and spirit, in conjunction with the Beast, rising 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 rising 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 Carcases cast out; And their flesh shall be meat for all Fowls, and they shall be an abhorring to all flesh. And their spirits gathered together, as Prisoners in the Pit, till after those many days 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 Devil that deceived them, for ever and ever. And at the same time, all the rest of the dead, both those that have died before out of Union with him; And those that have been cut off in their Rebellion, in the time of his Reign; And also those that in that time have voluntarily submitted to that Government, and walked in the light of it, whether they have died before in the time of that his Reign, as happily some of them may, or lived till the end; They shall all then be raised, or changed, and stand before his judgement seat, and receive according to their deeds, according to the Gospel's rule of judgement, compare Isa. 24. 21, 22. chap. 34. 2, 3, etc. 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 judgement 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 years be finished, yet all this whole and general resurrection, and judgement, 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 Kingdom.  
The first fruits, (as with relation to the other they are called, Rev. 14. 4.) immediately at his appearing; The completing and finishing of the general resurrection and judgement at his Kingdom, 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 judgement is, as to the subject of it, And in what time and order it shall be: We have showed, and proved by the Scriptures. That there shall be a general Resurrection of the dead Bodies of men, both of the just, and unjust; And that all must appear before the judgement seat of Christ, at his appearing, and his Kingdom; 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 Kingdom, 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 means 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 voice 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 evil. 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 voice 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 judgement also, because he is the son of man. And here adds, that all that are in the Graves shall hear his voice, namely the voice of the son of man; And shall come forth, etc. The Resurrection and eternal judgement shall be by the man Christ, and by his voice, who is the only begotten Son of God in man's 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 He.  
1 It shall be by virtue of, or because of his being the son of man.  
2 It shall be effected by his mighty power, in the immediate and wonderful patting forth of his mighty voice.  
1 It shall be by virtue 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 virtue 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 judgement to the Son— For as the Father hath life in himself, so he hath given to the Son to have life in himself, and hath given Him authority to execute Judgement also, because he is the son of man, yea on that, this which follows in the Text, doth also depend, being part of that exccution of judgement, 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 voice, and shall come forth, etc. If he had not suffered the judgement 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 sinfulness, which thereby entered into, and overspread the whole nature, which judgement, he could not have suffered, if he had not had a body prepared for him in man's nature, subject to all our infirmities, yet without sin. And if also, in suffering that judgement, he had not so satisfied, as to discharge and overcome it; If he had not completed righteousness, in rising 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 Conqueror over all that Curse, and Death, inflicted on him for us; And offered up that body, an acceptable, and effectual ransom, or price of Redemption to God for all mankind, so as to be therein, and as such a ransom, received and accepted for ever with the Father, now no more to return to corruption; Then that first judgement could not have been remitted, nor mankind released from under it to him, And the whole judgement 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 judgement 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 Judgement 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 Judgement 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 virtue of it, and of the well-pleasedness God hath taken in it, The power of death should be (and was before virtually) taken from Satan; And he cast out of that dominion, and principality he had gotten over mankind by the receit, and prevailency of his temptation, Bringing sin, weakness, and death into the World, and upon the whole nature, And so bringing whole man under the Judgement 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 abolished death by his appearing, and therein spoilt Principalities and Powers, The Prince of this World is judged. And see what follows, And I, (says he) if I be lifted up from the Earth, will draw all men to me, which he spoke, (saith the Text) signifying by what death he should die, yet doubtless, '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 means 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 man's nature, in that one body prepared for him, and in that his own body humbling himself to death, even the death of the Cross, as the Son, or Heir of man, even his Heir at Law of all his sin, misery, death, and curse, that came in merely 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 itself for us, is therein glorified with the Fathers own self, so as to bring all men under his power, dispose, and Government, in their several Ages, that through him, they may be saved; yea therefore because of his sufferings, and giving himself as raised from the dead, and being accepted for ever a ransom for them all, he will redeem them all, wholly from the first death, ransom them from the power of the Grave, and bring them to his Judgement seat, (Hose. 13. 14. with 1 Tim. 2. 6.) For to this end Christ both died, 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 virtue, and influence of his perfect sacrifice and righteousness, shall all be made alive. Hence the Apostle gives this as the ground of that Doctrine, that we must all appear before the Judgement seat of Christ, that every one may receive according to the things done in the body, whether good, or bad, namely, that one died for all, and rose again, so effecatiously, as it was accepted with the Father, as if all had died, and to such a gracious end, that they which live (every man in his several Age, and life time,) should not hence forth (after this grace comes to him bringing salvation) live to themselves, but to him that died for them, and rose again.  
If he had not died for them their death, and suffered their curse, and that so effectually, as to become himself a ransom 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 real, and effectual 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 judgement 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 stubbornness, notwithstanding his grace bringing salvation, did abound, and was more than their natural filthiness and corruption, and would have overcome all for them, and in them, had it not been wilfully again, and again rejected by them; This is the condemnation, that light is come into the World, and men loved darkness, Jam. 4. 5, 6. Joh. 3. 19  
Therefore also, in the right understanding of the greatness, and truth of this love of God in Christ's dying for all, and through it to manward, the Apostles did discern and know the unspeakable greatness of his terror against Scorners, in that Day of his judging all men by Jesus Christ, according to their Gospel, 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 greatness, or truth of God's grace in and through Christ to manward, tends every whit so much to the extenuating of their evil, that sin against it, and to the abating, or taking off from, the clear discoveries of the terror of the Lord, and the greatness, 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 Gospel's 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 Judgement, shall be effected by his mighty power; In the immediate, and wonderful putting forth of his voice, even the same powerful voice, or spirit, that now breathes in the Gospel, 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 voice, is clear in the 25. and 28. verses compared. This more wonderful efficacy of his voice in raising the dead, and bringing them in judgement, is here declared to correct and silence their sinful marveling at the 〈◊〉 power, and efficacy of the same voice 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 mortal Bodies, (that is) Raise them in the first Resurrection, and to life, by the same spirit that now dwells in you; And in such wise also the general 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 do it by the same power, by which he was now sent to draw them, and was drawing them, even by that eternal spirit, by which he was raised, and with which he is filled, and clothed without measure, in that Body in man's nature, by virtue 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 judgement 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 righteousness, 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 judgement, every secret thing, whether it be good, or bad; And so judge the secrets of men by Jesus Christ, according to Paul's Gospel.  
This Instruction is used in Scripture for consolation, to those that now receive, and retain this voice 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 dwells in them, speaking peace, and giving healing to their spirits, through his blood, and the love of God therein displayed, so that it must needs be to them, a resurrection to life, and the completing of that joy, to which they are now quickened in their spirits, by the first fruits 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 man's nature; And by which he now accompanies his word, that through him men might believe, and dwells in the hearts of the receivers in a first fruits of it; (as is showed 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 die, he shall not die, or be separated from God, or cut off from his hope in that first death, or shadow of death, which he must pass through; And the second death shall have no power on him, yea the first fruits of the spirit, being to the quickening their spirits that now receive it, what can the harvest, or fullness of the same be to them, when it shall be poured out upon them, but still more, even to fullness of efficacy of the same nature, life from the dead, The total quickening of soul and body together; So likewise the same Doctrine is used for admonition, and warning to the rejectors, while it's to day, to take heed of murmuring against that power, by which he is now striving with them, drawing and working upon their hearts, For by the same power, spirit, voice, 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 Judgement 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 voice 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 voice (in the Gospel) 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 goodness, leading to repentance. And how they have hardened their hearts; And for what empty reasons, and lying vanities, they have offered despite, and grievance to him; The remembrance of which shall be ever with them, as the worm that shall never die, evidencing the equity of his Judgement, 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 voice of the son of man, the preaching of peace by Jesus Christ, by what means soever he pleaseth to vouchsafe it to men, now, to be sufficiently powerful, 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 powerful voice, 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 Man's nature, through and by means 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 sinful marveling at▪ the forementioned present power, and efficacy of his voice in the Gospel on the spirits of men. (viz.) That it is the same voice, by which the dead Bodies shall be raised. The light and power of his spirit sent out with his Gospel in the several preach 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 voice 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 days 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 it's signified to be a new creating word, or voice, 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 several kinds; And by which all things were at first created, and had their Beings 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 natural 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 natural way, or manner of working, so as co-opperating with, and strengthening natural faculties, and powers before given; To the other in a supernatural way, or manner of working, giving, being, and life, where there was none before; even so likewise, we may say, It's the same spirit and power of God, by which men are instructed, and strengthened to the attaining natural, and Worldly Sciences; And by which they are instructed, and strengthened to know Christ and God's glory in him; and to receive and entertain him in their hearts; But it's put forth according to another manner of working, to the latter, then to the former. To the former, only in an ordinary and natural manner of working, according to the nature, and some fore-capacity of the subject wrought upon; strengthening the natural powers, and faculties to what is within their sphere; To the latter in a supernatural way, or manner of operation, bringing not only new light revealing the object, in God's wisdom 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 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 shown 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 men's spirits now, and for the raising their dead bodies after.  
1 To the first, it's put forth mediately through outward means of preaching that voice, vouchsafed; To the latter immediately from, and by himself▪  
2 To the first, he works graciously on the mind, and spirit, enlightening, persuading, 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 forcing.  
To the other, he works irresistably, without requiring any consent or compliance, forcibly, and powerfully of himself without any act of compliance on the Creatures part, and whether they will or no, uniting soul and body, and bringing them together to his judgement seat, to receive the things done in the body, etc. And therefore in that putting forth of his mighty voice, 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 Gospel, or witnesses of his goodness, 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 supernatural manner of working to what it comes for; in and through the means, for though it require some act of compliance on the creatures part, yet finding him wholly dead, as of himself unto that compliance, It brings the light power and motion, to all that compliance, or consent it requireth, and strength against all that might retard, or hinder. And that greater than the power of our natural corruption, or of Satan; The spirit that dwells in us, (naturally, as of us) it lusteth enviously. But he giveth more grace; The weapons of the Gospel, are not carnal, but mighty through God, to the pulling down of strong holds, casting down Imaginations, and every high thing, that exalts itself 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 operation in them to the doing it, even where yet they are not suffered to have their perfect work. The power of God in the Gospel, and witnesses of his goodness in and through Christ, is almighty, able to save from all enemies, and hath suitable operation 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 wisdom, holiness, and truth, may be showed forth, and magnified; (for it is impossible for God to lie) And such as is suitable to his end, which is the saving man; now the will is a principal part of the man. If therefore that were forced, or he forced, out of, or into any thing without its consent or compliance, from some understanding of the ground, and reasonableness of what is propounded, and required, I see not, how he should be said, to be therein saved, for as much as he cannot be said therein to be willing, and obedient, a voluntary 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 do, whence we are admonished to do all things it works us to, both in listening to, hearing, and receiving its instructions, and reproofs, and obeying its requirings, without murmur, and dispute, lest so we fail and deprive ourselves of its prevailency, in carrying an end the whole work of faith with power, and be found fighters against God, whose almighty power, and in such supernatural manner of working is in that testimony of the Lord, or voice of the Son of God in those means 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 shown before) There is not only tendancy in it, but suitable operation. I have purged thee, and thou wast not purged, Ezek. 24. 13. Gospel's obedience therefore exhorted too, is to turn in the light, and power of his reproofs 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 kiss goodness, and so break his bands that are therein, while he is drawing them, because without them they cannot come: And therefore he requires this Gospel's obedience, because he is working, and giving all that pertains to it, in his gracious, sweet, and powerful 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, etc. Because all things that are reproved, are made manifest by the light in which he so calls, Eph. 5. 13, 14. Yea, because his voice hath a rousing quality, virtue, or power in it, as here, the dead shall hear the voice of the Son of God, and they that hear shall live: Marvel not at this, for the hour is coming, in which all that are in the Graves shall hear his voice, and shall come forth, etc.  
Yea therefore it is, that God resisteth the proud, in his present, and eternal judgements. Because, he now in this day of his grace giveth more grace, grace abounding, and going beyond their natural filthiness, and such as hath in it more argument and power, more sweet and powerful 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 voice 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 voice, and is so appointed, that it hath also in a readiness 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 voice of the Son of Man. As a farther motive therefore to such obedience. Consider.  
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 evil; 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 evil, in a Scripture sense, and after the Gospel's 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 voice to the Resurrection of Life, and in the coming forth of the other by the power of the same voice 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 evil, after the Gospel's Rule, according to which all must be judged. To this we shall speak distinctly in the several 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 follows: I may rank them under these three heads.  
1 The way of attaining God's righteousness for the remission of sins, and justifying our persons before God; And for the cleansing us from all unrighteousness, and making us partakers of his holiness, 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 ourselves, but the gift of God, and that not of, or according to works of righteousness that we have done, or do; 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, (than much with her) To him that worketh not, (namely for righteousness, or seeks that way to attain righteousness, as Rom. 9 30. 33. & 10. 1, 2, 3.) But believeth on him that justifyeth the ungodly, his faith is counted for righteousness, even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, etc. Rom. 4. 5. 6-9. Like as Abraham believed God, and it was accounted to him for righteousness, now that was not written for his sake alone, but for us also, to whom it shall be imputed, if we believe on him that raised up Jesus, our Lord from the dead, who was delivered for our offences, and was raised again for our Justification; Therefore being justified by faith, we have peace with God, through our Lord Jesus Christ: By whom also we have access by faith into this Grace, (namely for perfecting all that concerns us) etc. see Rom. 4. 3. 9 22. 23. 24. 25. with chap. 5. So then, they which be of faith, are blessed with faithful 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 do 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 yourselves, it is the gift of God, not of works, lest any man should boast, For we are his workmanship, created in Christ Jesus: (not only through or by means of the worth, virtue, and preciousness 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) than it is no more of works, otherwise grace is no more grace, but if it be of works, than it is no more grace, otherwise work is no more work. Eph. 2. 8, 9, 10. Rom. 11. 6.  
2 The infinite riches, and freeness of this grace of God in Christ towards all sinners, both in the preparation, and bringing in of everlasting righteousness in Christ for them, by making Him to be sin for us, that we might be made the righteousness 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 forgiveness of sins, a testimony to men in due time, God's light to the Gentiles, his salvation to the ends of the Earth, and the glory of his people Israel, 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 righteousness of God, without the Law is manifested, being witnessed by the Law, and the Prophets, even the righteousness 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 real 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 righteousness 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 justified (all men, in that one that died for them, and rose again in their stead, as in a public person; And all that believe in their particular persons by him, and through faith in him, And this, both these) Freely by his grace, through the redemption that is in Christ Jesus, whom God hath set forth to be a propitiation, through faith in his blood to declare his righteousness for the remission of sins that are passed— 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 righteousness 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 wonderful manifestation of God's graciousness 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 plenteousness of redemption, even the forgiveness of sins with him in Christ, that he may yet be feared, and hoped in by such; And of the everlasting goodness, excellency, and certainty of this ground, and way of believing in Christ for all, and so of seeking righteousness, and strength in the Lord, so as by faith in him; I say, concerning that wonderful manifestation of all this, that is in God's riches of compassion showed in for bearing and suffering long with such froward, and rebellious Backsliders, and in his using such manifold, and various means for the seeking up the lost, and Wanderers by Christ; And in his infinite readiness, as with great desire, and joy to receive such, on their turning to him, in the light, and power of his reproofs, which are always still with discoveries of his goodness melting, and turning the soul to him; His not upbraiding such, with their weakness, dullness, brokenness, and imperfection in their turning, or looking again to him, not breaking the bruised reed, nor quenching the smoking flax, nor remembering their former unprofitableness, 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 show 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, etc.  
And that this rightly known, believed with the heart, and believingly minded, would make us willing to confess our sins, and acknowledge our aptness to wander, our readiness to halt, our manifold iniquities, and backslidings from him that hath called us into the grace of Christ, yea particularly to take shame to ourselves, in confessing wherein soever any of us, have exceeded, and perverted that which was right, and acknowledging how unprofitable, shameful, and destructive, such ways are, and have been to us, and further might have been, even to the loss of our souls 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 virtue, 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 goodness 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 evil heart of unbelief, hid our sins, and will not be healed, or after so many deliverances, sin again; we shall not prosper; But so going on, falling away till the opportunity be past, shall make it impossible to ourselves to be renewed again by repentance, and make our drawings back in the finishing of them completely 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 ourselves to the utmost: Nor is there any harm in such apprehensions, and acknowledgements of our own aptness to wander, readiness to halt: And of the perniciousness, and danger of wilfulness in wandering, and refusing to be healed, to be ever with us. While God's love, and faithfulness in Christ, the plenteous redemption, forgiveness 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 Backsliders, while it is yet to day, is with it known, and believingly minded by us. But much profit is administered 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 wisdom of God is called men's doing good. 2 When is the time, or opportunity for doing it. 3 When in a Scripture sense, any are said to have done it.  
1 That which is by the wisdom of God accounted, and here called, men's doing good; is explicated in the former verses to be, men's 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 voice 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 voice 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 general consent of all Scripture. For of all Adam's natural posterity, there is none righteous, or that doth good, in any light, wisdom, strength, or works of their own; By the deeds of the Law shall no man be justified 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 righteousness without works; And that is, To him that worketh not, That seeks not to attain righteousness by the works of the Law, or in his own wisdom and strength, by which no man shall prevail; But ceasing from his own works, believeth on him that justifyeth the ungodly, he believes for righteousness, or seeks righteousness 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 righteousness by faith, Gall. 5. 5. He believes on him that justifyeth the ungodly; His faith is counted for righteousness; Rom. 4. 5. And in the latter end of that Chapter, he thus expresseth it. It shall be imputed to us for righteousness, if we believe on him, that raised up Jesus our Lord from the dead, who was delivered for our and was raised again for our Justification. In both compared, it appears not only that Gods justifying the ungodly in every sense 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; supplies the Room of his justification, the ungodly in the fifth verse, As showing the ground of it, and how he doth it righteously, as Rom. 3. 24, 25, 26. I say not only this appears, 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 operation of God, which is counted to men for righteousness. This is that from whence the heart is begotten, moved, and strengthened, to its satisfaction, and rest in him, dependence, and waiting on him for righteousness; and so seeking righteousness and strength in the Lord, even this known, and believed in the light, and strength of God's 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 righteousness.  
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 himself in his Son, that he justifyeth the ungodly.  
2 A resting in him, believing, or depending on him from that persuasion, and in the light, and power of it for righteousness▪ 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, etc. 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 useful understanding of this saith, or believing, which is unto righteousness; we shall first and chief apply ourselves 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 righteousness, 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 righteousness, is expressed in the verses before the Text, to be the word, or voice of the Son of Man, even of the only begotten Son of God in Man's 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 days 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 up Christ from the dead, (and so Rom. 4. 24, 25. where he adds,) who was delivered for our offences, and raised again for our justification. The revelation of the Father's name being in this testimony, And sometimes also, that revelation of the Father's 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 darkness at all; So in that, Rom. 4. 5. That God justifyeth the ungodly, is given us, as an abridgement 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 fundamental part of it, The Father judgeth no man, but hath committed all judgement to the Son; that all men should honour the Son, even as they honour the Father, etc. And secondly, In the superstructure, or consequential 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 chief, as it is the Testimony or record of God concerning▪ Christ Jesus the Lord, comprised 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 abridgement of the whole word, or voice 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 abridgement 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 doctrinal ground of it. Is, 1 An acknowledgement, and profession of Jesus to be the Lord, carried 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 acknowledgement, 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, Principalities, and Powers; and so he the proper Lord, and Heir of all the Kingdom and Glory, and of all things, and Persons, (that were made) by his Divine, and eternal Generation, Joh. 1. 1, 2, 3. Coll: 1. 15, 16. Prov 8. 22, etc. which shows the excellency of his person, and so his ability for all, he undertook by the appointment of the Father, for our help and escape, And argues the vileness of our sin, and the wretchedness of our condition by reason of sin, seeing righteousness, help and escape for us could not be had, or found in any less price or ransom, or by any other means, 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 Father's free devizeing, appointing, and not sparing, but sending forth his own and only Son and Heir, to be so abased, and delivering Him to such a death. And in the Sons so willing and ready, giving Himself in and through such abasement and sufferings, to be a ransom, or price of redemption for our sins. Notwithstanding he was in the form of God, and we wholly sinful, weak, ungodly, and enemies.  
Further in this acknowledgement, 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 man's nature, in which he suffered, and bore our sins to the Tree, the same that he was as the eternal, and only begotten Son of God before, being through sufferings, entered into his glory; And glorified with the Fathers own self, 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 God's right hand a Prince, and Saviour for to give repentance and forgiveness 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 clothed 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 judgement 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 righteousness, 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, etc. Act. 4. 10, 11, 12. Every spirit therefore, what ever they may seem to speak of God's 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 judgement, because he is the son of man; And so the Fountain, and Wellspring 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. joh. 16. 14. with ch. 5. 14. jam. 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 died 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 sense for our justification, as his being delivered was for our offences. Now then for our understanding what is contained in this testimony. It's considerable. 1. Who it is, That was Delivered, and after what Consideration of him, he was delivered, for our offences. 2. For whose offences he was delivered, And 3. For what offences, or for what several sorts, or kinds of offences, and on what terms, 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 testified off in this voice 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 fullness 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 Days of Cesar Augustus, He it is that was delivered for our offences, and in that his own personal Body which the Father prepared for him, by the Immediate and wonderful 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 own body, in which also he bore them to the tree, and gave himself 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 Judgement, 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 judgement. 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 himself in that his own personal Body, in which he bore our sins to the tree, and gave himself for our sins, be not raised, and exalted in the name, and Glory of the Father, by the power of the eternal Spirit, now no more to return 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 soul, 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 do us no good, as to a word of saith; Such a Resurrection here would not help us, nor any thing less, 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 find, that that Body was prepared for him, (as absolutely necessary) to do the whole will of God in, for man's salvation, and that through him they might be saved, as well as also that by him, they might be judged in Righteousness according to the Gospel. 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 Ransom or price of redemption (in which God might smell a savour of Rest) for fallen mankind, and likewise to appear in, in the presence of God as the Mediator between God, and men, and as the Great Apostle, and High Priest of our profession, that all fullness dwelling in him bodily, we also of his fullness might receive, etc. 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, etc. 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. 13. 4. and 7. 23. 24. 25. etc. 1 Tim. 2. 5. 6. Joh. 1. 14. 16. with Coll. 2. 9 Act. 13. 37. 38. 39 joh. 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 personal 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 die 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 chief insisted on this, to show himself to them, alive after his passion, and that it was he himself, the same that suffered, and was hung on a Tree. And that he had the self 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 weakness, that was nailed to the Cross, pierced with a spear, etc. And withal 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. joh. 20. 24. 27. with Act. 1. 3.  
Likewise the Apostle john summing up the Word of faith; The testimony of God concerning Christ, they had received of him to declare unto us, calls 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 ye see me to have, Luk. 24. 39 with joh. 20. 24. 27.) Must needs mean 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 (joh. 20. 29. 1 Pet. 1. 8.) yet to believe, and in the belief of it, to rejoice, and be blessed, 1 joh. 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 Gospel 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 fundamental things of all Orracles of God, as now come forth. The foundation of all our faith & hope, (as now declared) and of the resurrection of the dead, and eternal judgement that God had raised up and exalted; the same Jesus of Nazareth, of the fruit of David's loins 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. 15. & 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, etc. & 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 natural posterity: for therefore he was made a little lower than the Angels, even in the nature of fallen mankind, in a Body prepared for him of the seed of Abraham and David after the flesh, that by the grace of God, he might taste 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 stopped, 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 judgement, and so the mind of the spirit of Christ; that One died 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 meet 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 needs be for the justification of us all, even of all mankind, for therefore was he made sin for us, that we might be made the righteousness of God in him; And as the offence of one, was upon, or unto all to condemnation; So in an answerable, and more abundant sense, the righteousness of one, the one man Christ Jesus, which was completed in his Resurrection, and offering up that Body a●spo●lesle Sacrifice, a ransom 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 judgement, 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 ransom 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 died, 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 main things in that word of faith; is evident in the Scriptures already mentioned, where this is expressed as the sum of their ministry, or of the word or reconciliation, committed to them to be ministered by them; And so also as the ground of all their exhortations, reproofs, 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 died for all, and that so effectually, that it is accepted with the Father, as if all had died; 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 died for them, and rose again; That then in that work, God was in Christ reconcileing the World, etc. 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 himself a ransom 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, etc. 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 general Rule for trial 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 Man's nature, with the right hand of God,) is of God. And then added this as a further part of that general Rule, for trial 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 virtues 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 acknowledgement 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 trial 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, etc. 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 Himself for our sins, Gall. 1. 4. He died for our sins, according to the Scriptures, 1 Cor. 15. 3. Even for all the sins, and offences that are ours, any man's that is yet joined 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 God's grace, and patience be quite out with them, or their sin be so finished, as to have brought forth death, in an utter separation from God, sin when so finished, is not to be prayed for, because he is not the propitiation for it, as appears by comparing, 1 Tim. 21 1-6. & 1 Joh. 2. 1, 2. with ch. 5. 16. But to him that is joined 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 himself, they are of two sorts, and so distinctly spoken off in the Scripture; And accordingly the terms 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 Adam's transgression, in which all have sinned, and by which sin, and so death by sin entered into the World, and overspread the whole nature; And so all that sin, and sinfulness, that is the natural, 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 wilful compliance 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 natural habit, 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 supernatural power answerably in, and with those discoveries of his goodness, 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 darkness, wickedly resisting and departing from him that calleth them into the grace of Christ, hardening their hearts against his melting and softening operations, 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 air. 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. Nevertheless death reigned 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 implies, 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 shows that they had sinned, and were unclean, and polluted by sin; (though they had not so sinned:) For death came in by sin, as vers. 12. By one man sin entered 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 Leprosy, even upon them, that had not sinned after the similitude of Adam's transgression; which also shows, that there was a Law, and a Law broken, and man fallen under the penalty of it, before that more full, and declarative giving of it by Moses, for where there is no Law, there is no transgression.  
And after this distinct mention of sins, he shows 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 Adam's transgression.  
All sins of the first sort, are mentioned, as already entered into, and overspreading the whole nature, even from the first receit, and consenting to the temptation of Satan by Adam; And so found in the World, before Christ's undertaking to die for them; And always 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 evil from his youth, and that enmity of the mind leading to all evil works. Gen. 8. 21. Psal. 14. 3. with Rom. 3. 9-19. Coll. 1. 21.  
All sins of the second sort, that is hating when they see, rejecting when they hear, sinning wilfully against the light and power of the grace of God in Christ bringing salvation, are expressly 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 virtually, 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 blood, 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 hating wilful sinning against light. Joh. 15. 22-24. with ch. 3. 19 & 12. 46-48.  
2. The terms 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 being 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 natural uncleanness from thence entering into, and overspreading the whole nature, and so remaining in us as a natural 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 righteousness 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 voluntarily, 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 natural fruit of that first general 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 affirms, 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 Himself, not imputing to them their trespasses, meaning plainly by their trespasses, (as appears by the matter treated on, and the dependence 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 showed▪ 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 sins.  
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 choosing darkness, when light comes; These having no possibility of Being 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 satisfy for. And take away from before the Father, by and in that Act of the shedding of his blood, 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 himself, and shed his blood. 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 daily mediation in the infinite and abideing virtue 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 atonement for them, But thereby also obtain plenteous redemption, even the forgiveness of sins, and so become by means 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 speaks. 1 Joh. 3. 8 He that committeth sin is of the Devil. (Every man is a sinner, and wholly sinful from Adam, even as a natural 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, yieldeth up to, and walketh in sin, he is therein of the Devil, begotten, born, and led of Satan, wilfully consenting, and complying with him against the light and power of the grace of God bringing salvation, And to this he adds,) For this purpose was that Son of God manifested, that he might destroy the works of the Devil. (not only to destroy his first, and great work (in which he had prevailed over all mankind) by suffering the judgement of this World; And so breaking the snare, and casting him out of his principality he had over mankind, by conquest made in his resurrection; But also that by virtue 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 liable to that wrath, that is yet to come in respect of the execution of it, the second death.) And so it answers to the fifth verse; ye 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 himself for us, and for our sins, that he might redeem us from all iniquity, that he might deliver us from this present evil World. And so that he might purify to himself (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 daily, or often, as the former Priest, first for his own sins, and then for the people's. For this he did once when he offered up himself, 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 atonement 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 continued in them. And so he was delivered, and gave himself 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 empowered 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 goodness, whereby he is all the day leading to it, The forgiveness of their sins, and eternal 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 sense for our justification.  
1. Such it is, as in which he for us, or in our stead, is justified, 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 judgement to the Son, Joh. 5. 22. As the offence of one, was unto all to condemnation; So the righteousness of one (perfected in his Resurrection from the dead) is unto all to justification of life, that they might live to him that died 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 natural heritage, while in these bodies, and the ordinance of God remains still firm concerning the whole kind. That we must all needs once die, yet no man shall perish for ever in that death, nor according to that rule or judgement, for as in Adam all dye, so in Christ shall all be made alive, and appear before his judgement Seat, where this shall be the only condemning sin, that when light came, they loved darkness, refused to be healed: He having suffered the judgement of this World, and being lift up from the Earth, will draw all men to him; yea so is the guilt of this natural uncleanness, 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 effectual door of repentance opened, and the grace of God by him bringing salvation, and leading to repentance in due time. He having by himself 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 heirs 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 himself 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 goodness of God by him might lead men to repentance, And all comers by him, might be made accepted in him. Hebr. 1. 3. with ch. 9 23. Luk. 24. 46, 47. All our sins after that first consideration are covered, and his wrath so procured, taken away, that we shall not perish in it, nor be kept out from God by it, as also is hinted tipically. Psal. 85. 2, 3.  
2. His resurrection is for our justification from the sins of the second, or following consideration, so as that by, and through him, while it's yet to day, we might be justified, saved, and washed from them, in the name of the Lord Jesus, and by the spirit of our God. He is therein, and thereby empowered in the name of the Father, to justify 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 sins 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 himself a ransom for them; And being in the virtue 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 darkness to light, and from the power of Satan to God, that they might receive forgiveness of sins, and inheritance among them that are sanctified by faith in Christ, which also in his resurrection and exaltation, he is empowered, 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 expressly spoken too, and delivered as the sum of the word of faith, for the encouragement, and admonition of such rebellious sinners, yet to repent, and look to him, and hope in his mercy. Act. 5. 30, 31.  
God having raised up Jesus whom they flew, had exalted him with his right hand, for to give repentance to Israel, (to rebellious Israel 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 Israel.) And the forgiveness 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 forgiveness 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 tipical Justification, from whence he admonisheth, to beware of despiseing such abundant grace, lest 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 righteousness completed in his resurrection, and giving himself to God in that his raised body, an offering of a sweet smelling savour. A ransom or price of redemption for all. I say as the fruit of that, and of God's well-pleasedness 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 door of life, and exercising forbearance and long-suffering to rebellious sinners, and renewing streams of goodness 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 hating, hearing, and rejecting, loving darkness when light came; (which only make liable 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 forgiveness of sins, even deliverance from the wrath to come, forgiveness 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 Father's name, that is in this testimony of Christ, is that God is light, and in him is no darkness 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 justify the ungodly, That he hath found out, and made a way to declare his righteousness in justifying the ungodly; That in and through that way, he is the justifier of the ungodly, (according to the tenor of the Gospel) in that which he hath done, doth, and will do, 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 loss, and pollution thence overspreading the whole nature, And were considered, as such, when Christ undertook to die for them, and are still such naturally, even as a natural Heritage, and of themselves have no betterness, Rom. 3. 9-19. 23. And so 'tis said, Christ in due time died 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 darkness, and in disobedience to the light, and power of the grace of God bringing salvation, do reject and hate his knowledge, and will not choose 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. 13. with Joh. 6. 41-44. yea scornfully despiseing and rejecting the reproofs of its instruction; And therefore having no delight in it▪ as ler. 6. 10. so jude. 4. Ungodly men, turning the grace of our God into laseiviousnesse, and denying the only Lord, etc. 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 darkness at all, and there is one Mediator between God and men, the man Christ Jesus, who gave himself a ransom 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 judgement of the World, under which it was fallen, by that sin, and sinfulness or ungodliness of the first sort; in which we had already sinned, and were fallen short of his glory. Rom. 3. 23, 24. That judgement 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 proceed with men, in a sense justify the ungodly, from the guilt of that natural ungodliness, from which they are already justified in the person of Christ. In that the judgeth no man immediately, or according to that rule of judgement, under which they are cast by their natural filthiness, but hath committed all judgement to the Son, and by him executeth judgement, because he is the Son of man, in which execution of judgement by Christ, though men still bear the Image of the earthly; yet without that wrath, poison, and destructiveness 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 judgement of this World unto Christ: And in his person as standing in our stead, acquit and justified the whole nature from that first guilt, yet for as much as the fruit, or streaming forth of this justification, comes upon our particular persons in our several Ages, in the daily execution of his judgement by Christ; And for as much also as Christ doth nothing but what he seethe the Father do, 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 giving, 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.) do in their particular Beings come forth to him, in their several 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 particular persons by Christ in the name of the Father. God justifieth the ungodly. As likewise because in all this execution of his judgement 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 Judgements for such ungodliness, 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 forgiveness of sins, and inheritance, etc. And in all this he is doing, that in and through which they may be turned from their ungodliness, 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 sense, him that believeth on Jesus from all sins past. Their former rebellions, and ungodliness of the second sort, that were till then remembered, 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, etc. Ephes. 1. 6. Act. 10. 43. And this, even while yet the natural ungodliness remains in them, as a Law of sin in their members, sin dwelling in them; the flesh just and warring against the spirit. as Rom. 6. & 7. & 8. Gall. 5. & 6. which also in due time, (they abideing in Jesus) He will wholly turn away from them▪ Rom. 11. 26. with ch. 8. 11. & Phill. 3. 21. 1 Joh. 3. 13. And in the mean time, make good their cause, give them the victory in the combat through the blood 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 fulfil 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, than 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 continual justifier of him that believeth on Jesus from their many offences, in which ungodliness of the second sort is oft found with them. They yet coming to God by him, or returning from any of their wander, in the leadings, and recallings of his grace, thither, and that way; If we confess 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 always, and only truly found, in a hearty believing in the light:) He is faithful, and just to forgive us our sins, and to cleanse us by the blood of Jesus from all our unrighteousness; 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 lie, or remain on Gods elect; (that is, them that through his love, do love him, and those are they that keep his say. Rom. 8. 28. with Joh. 14. 21, 23. & 10. 27.) So as to trouble, harm, or hold them under bondage; This word of faith, being continued in, or returned too, continually makes them free. Joh. 8. 32, 36. nor shall any thing be able to separate such from the love of God that is in Christ Jesus: Its God that justifieth, It's Christ that died, 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 righteousness, 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, etc. 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 particular voice, word or testimony to, or concerning us, which a man may apply, or take as particularly applied to himself, to assure him of God's love in Christ to him, or of his good estate in grace or the like, nor any voice or revelation what ever that is other than 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 carried along with us, That it is opposed to our own works, and that in such expressions as signify, 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 show the emptiness, and vanity of our works, unto the attaining the righteousness of God, or the saith by which it is attained. But he saith more, To him that worketh not, which shows an absolute necessity of ceasing from a man's own works, that he may attain righteousness; yea that this cessation, is in and with that believing that is imputed for righteousness; 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 man's own works, an entering into rest, as Hebr. 4. which also answers to that instruction, in the verses before the Text, showing 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 itself in his presence. Phil. 3. 3-10. 1 Cor. 1. 29-31. with Jer. 9 23, 24.  
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 fundamental act in this faith of the operation of God; where this is with the heart, and unfeigned, 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 operation of God, wherewith a man believes to righteousness. 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 voice of the Son of God, in the witnesses of God's goodness, that is in and through him, or in the preaching of peace by him, comes to him, even to his spirit, by God's spirit, in and through the means vouchsated, opening the eyes, and ears of his mind: (with which grace, God in, and by Christ, prevents every man in due time, and always before he require any hearing, or receiving of them:) Such I say, as in which a man, in that enlightening, and persuasion 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, giveth 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 God's power, or powerful word coming to him, he is in that evidence, and demonstration of the spirit in it, persuaded of the truth, goodness, and faithfulness of it, in itself, and in all it saith, and embraceth it, esteems, loves, receiveth, and reverenceth it as the word of God, and not of man; As a good word, a faithful saying, worthy to be received with all acceptation, as the truth, which teacheth all things, and of which is no lie; And accordingly rejoyeeths 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 meekness receives the engrafted word, that is able to save the soul, without inward wrath, murmur, 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 liars.  
Neither seeking to measure, or comprehend this light, or word of truth brought to them, by the darkness of their reason, or Imagination, or by Philosophy, and vain deceit 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 sense, and acknowledgement of their inability, by any wisdom, 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 God's testimony, in a silent adhering to it, as fools in themselves; And so in believing the truth, goodness, and faithfulness of the word, in its own say, though they be never so short in understanding what is contained, and plainly expressed in it, yet believing, they wait for all further wisdom, 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 carnal 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, or some exaltation, or lifting up himself, in some self 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 opposition to the testimony, or word of truth; And to hinder, the receiving and acknowledgement of it.  
2. In their seeking to get secret service, and satisfaction to themselves, in men's receiving, and closeing with it. Either of which ways, the flesh, with its affections and lusts, will hinder men's hearty, and unfeigned receiving the word of truth, the Gospel 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 Christ's, 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 wisdom, and Imaginations of the flesh, seeking and professing to be wise, consulting with Philosophy, and vain deceit, their own thoughts, and the traditions of men, and so by murmuring among themselves, close the eyes and ears 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 say. 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 wisdom in themselves to find out, and comprehend the truth of God's say, by their Imaginations, or by the same wisdom, and reason of man, with which before they did, or others yet do oppose it; And to build their faith of God's truth, on such demonstrations, as is suited to the wisdom 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 sweetness and efficacy of it, their faith resting on the wisdom 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 deceit, etc. Coll. 2. 8. Likewise some by working in their own will, and purpose, to hid, serve, and get satisfaction to the lusts, and affections of the flesh, against the light and power of the reproofs 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 covetousness, 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 acknowledgement 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 acknowledgement 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 righteousness to purpose, without an equal fleeing from these things in the pursuit. 2 Tim. 2. 19-22. But he that doth truth, cometh to the light, ceasing from his own wisdom, 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 man's, to be measured, or comprehended by man's wisdom; And as a good, and faithful saying, in which is contained enough to satisfy, and make willing to let go 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 evil in himself; And so there is in this hearty believing the word of truth, the true confession of sins, and judging a man's self; believing, and acknowledging himself such a sinner, and worthless, helpless 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 Gospel of their salvation, that sets open before them, the Fountain for their washing, and healing. 1 joh. 5. 7. 9 And this word, wherever so believed, and received with the heart unfeignedly; According to the Discoveries and Demonstrations of it, brought nigh in those preach of it vouchsafed, (for he requires not any other, or farther receiving, then according to what he gives, yea he is very merciful in not upbraiding with what dullness, and shortness he finds 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, joh. 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 persuasion of the truth, and goodness 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 bottom matter of feeding, and rejoicing 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 rejoicing in the Lord Jesus, even in his flesh that he gave for the life of the World; And so in that Redemption, Righteousness, 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 needful, or wanting to him; And therefore renouncing all other objects of satisfaction, and grounds of rest, trust, or rejoicing to his soul, as loss, and dung, for the excellency of the knowledge of him, that he may only know him, and him crucified, and be found in him, clothed with his righteousness, and not that of his own, either alone, or together with it. (Isa. 26. 3. & 50. 10. joh. 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 righteousness of their own in the wisdom and strength of the flesh, according to the Law, thereby keep out themselves from knowing and proving the fullness and excellency, and from submitting to the righteousness of God in Christ. Rom. 10 3. Others in their coming to him, yet reasoning with flesh, and blood, and looking upon the things to be let go, or parted with for him, and the sweetness and gain they have apprehended in them, labouring to retain, and hold fast the rejoicing, and confidence they have had, in such works, or things of the flesh; And yet to have their rejoicing in Christ, and enjoy that consolation, that is in him; And the comfort of God's love through him also, and together with the former; or looking back again upon those things believed, when they have begun to let them go for Christ, and seeking to be perfected by the flesh, in the wisdom, 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, and taste his preciousness, And he found in him, without a hearty, and daily letting go, and suffering the loss of their own things, yea whatever hath been gainful to them, as discovered, and reproved in the light of the knowledge of him. Phill. 3. Others also, when they have suffered the loss of many things for Christ, and tasted of his excellency, and preciousness, and been much filled with the consolations that are in him, the comfort of God's love by and through him, the fellowship of the spirit, and thence with bowels and mercies, even to the bringing forth the fruits of righteousness by Jesus Christ. Yet they falling to work (according to the wisdom and inclination of the flesh) to make these fruits, and efficacies of the knowledge of him, the matter of their feeding and rejoicing, or seeking to to join them together with, or add them unto Christ, as a better ground of assurance, and hope of the promise of eternal life, than they had in him before, or yet have simply in what he is, hath done, and is become in himself for us. Though these efficacies of the graciousness 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 rejoicing in any thing, even in what we have received through grace, otherwise then so as the rejoicing, be only in the Lord. Rom. 3. 27. 1 Cor. ult. & 4. 7. And instructs always, when we have done all these things, to acknowledge ourselves therein unprofitable Servants, that have done no more than 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 ourselves, and seek to have all our rejoicing 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 rejoiced in, and fed upon. But he that doth good, or that doth truth, always comes to the light, that he may always see all his works wrought in God, in emmanuell; That so he may have his rejoicing 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 fruits 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 righteousness, perfected in his resurrection; And the glorious name of God in him, as a full, and sufficient ground of rejoicing, and hoping, and matter of feeding for justification, sanctification, and all things pertaining to life, and godliness, they are therein. II. From the fullness and riches of grace perceived, and tasted in him, instructed, and strengthened, to seek righteousness, 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 righteousness, in the perfecting what concerns them; According to the promise of eternal life given us in Christ, which contains 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 righteousness, 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, and sacrifice, its fullness and answe▪ ableness 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 minds stayed on him, preserved in him, yea more brought into him, And in him to find 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 continual openings of it. They likewise believe on him, stay upon, and trust in his name for all righteousness, even for sactifying, washing, and saving them to the utmost. Knowing his rich furniture, and ability 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 Gospel of Christ is the power of God to salvation, to every one that believeth. For therein is the righteousness 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 weakness, insufficiency and deadness, they are persuaded, and strengthened in the light, and strength of those instructions, to disowne, and go 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 mindfulness 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 conform them to him, and so to strengthen them to purge themselves from all filthiness of flesh and spirit, They through the spirit do wait for the hope of his righteousness by faith, for giving them victory through the blood of the Lamb, and the word of their testimony, and for perfecting what concerns them to the perfect Day. They seek not righteousness by works, but seek the works, and fruit of his righteousness, to be wrought and found in them through faith in him, who was made sin for them, that they might be made the righteousness of God in him. We have here occasion to mention a double or twofold difference, between him that worketh for righteousness, 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 qualifications, as the ground of his faith, namely, that from thence, he may gather conclusions of God's love, and good will to him in Christ, and of his good condition before God. The other believing God's love, and good will to Manward, and so to himself in Christ, while an enemy, that through Christ and by his name he might be saved. His readiness to accept any sinner coming in his drawings by Christ, and to wash them from their sins in his blood; from hence is encouraged, and provoked, to seek and expect the framing, and qualifying his heart, to love and good works, in the believing mindfulness of this grace; And as the end and fruit of his faith. 2. The one seeks to work up, and frame his heart to love God, and men, by observing such and such Rules which the wisdom of man teacheth, or the precepts of the Law, in the wisdom 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 oldness of the letter, which yet happily, he will attribute to God's grace in Christ, and say with the Pharisee, God I thank thee, etc. But that they are not the productions of that grace believed, nor have they their dependence on that for them, is evident from the former consideration, which shows, that they have no belief, or persuasion of that, or of the truth of it to them; But what depends on, and always springs up from such frames and qualifications 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 persuasion of any grace or good will in God towards them, as to eternal life; and therefore not the fruits of it, or begotten by it, but of the wisdom and strength of the flesh. The other, the true Believer of God's Testimony, being in the light of that Testimony of God's glorious grace in Christ, to sinners therein made sensible of his own weakness, and the emptiness of all other ways of attaining righteousness, as also of the great obligations to love from God's 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 persuaded of the certainty of the way of attaining righteousness, even to have the righteousness of the Law fulfiled 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 God's glory in him, and not in the flesh, Rom. 8. 3, 4, 5, etc. 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 God's 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 wait through the spirit, for the hope of God's righteousness by faith; as for example. To subdue the risings of envy, revenge, malice, or bitterness, They consult not with flesh and blood, nor expect help from humane prudential considerations, nor seek to mortify it in any wisdom 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 graciousness, in forbearing, and so giving them for Christ's sake, and how they have heard and tasted of it, in and through the word of the truth of the Gospel; 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 risings of uncleanness, They sensible of their own weakness to get victory, run out of themselves, and from consulting with flesh and blood, 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 judgement, according to the Gospel, 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 uncleanness. 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 voice 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 works 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 fruits of it, whence 'tis called faith of the operation 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 righteousness, reckoned to them as their doing good, because, though all is of God, yet he worketh in them, both to will, and to do, of good pleasure of him, they are made willing and strong in the day of his power to do what the goodness, and truth of God is doing in them, without murmuring and disputeings, to cease from their own Imaginations, and works, that they may rejoice in his works, and seek righteousness and strength in the Lord, by faith in him they come to him, as to a living stone, even in the virtue, and force of his drawings, allureing, and strengthening them, through the tastes of his graciousness. 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 voluntary consenters, and do own 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 itself good, righteous, and just; In acknowledging the emptiness, and lyingnesse of their own Imaginations, and of every thought that exalteth itself against the obedience of Christ; And God to be true in all his say, as in that glorious testimony he hath given of Christ, and by him, so in all its discoveries, and reproofs of instruction. Themselves sinners, and void of righteousness, yea without strength; And him righteous, and faithful according to that standing witness, and glorious revelation of himself in his Son; And his everlasting righteousness 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 righteousness to their Maker; as more largely we have showed 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 righteousness; And so is confirmed to be good, in the good fruit of it, all works of darkness, are unfruitful, 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 occupied in them. Hebr 9 14. & 13. 9 But the work of righteousness shall be peace, and the fruit of righteousness, quietness, and assurance for ever. Isa. 32. 17. Yea it is so now in a first fruits of the spirit; The God of hope fills 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 righteousness, that they are therein made partakers, in a first fruits of the spirit, of what they believe on him for, even the fruit of his righteousness (with which faith closeth) in the forgiveness of their sins, acceptance of their persons into favour, and fellowship with God, daily 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 counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful; But his delight is in the Law (or Doctrine) of the Lord, and therein doth meditate, or exercise himself 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 roots by the River, and shall not see when heat comes, but be always fragrant and fruitful. The ungodly not so, etc. see and compare Psal. 1. with Jer. 17. 7, 8. He that abideth in him sinneth not, (misseth not his mark, fails not of the end of his faith, the saving of his soul) attains righteousness. (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 righteousness that he hath completed for them, on which their parts, and minds are stayed. In him they are complete, it being the office of the righteous one so to present them in himself; so that, as he is righteous, and faithful in his office; And the Father righteous in his promise, and covenant confirmed in him, so he that doth righteousness (believes in him for righteousness, in which also he doth that which the righteousness of God discovered in Christ works in him, both to will, and to do,) is righteous; yea his righteousness that is imputed to him, by him that imputes righteousness without works, even the righteousness 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 holiness of God, such as in which his truth is fulfilled, his justice satisfied; so that they are made the righteousness of God in him, that was made sin for them; And in an answerable sense, (viz.) by imputation, as well as also, by making them partakers of the fruit and blessedness 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 remembered, or retained there against them. So 2. They are made partakers of that forgiveness of their sins in their minds 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 righteousness for further washing and saving to the utmost, and perfecting what concerns them; By him all that believe are justified from all things, from which they could not be justified by the Law of Moses, This blessedness 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 Gospel of Christ, declaring his righteousness 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 righteousness and holiness all the days 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 sense 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 daily strengthened through his name against it, that he doth not consent to, or serve it, or let it reign in his mortal body, and so he that is bo●n of God, or that is led of the spirit of God, which always leedes or carries out of a man's self into Christ, for satisfaction, righteousness, 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 evil work, The power of God which is in it to that purpose, being greater than the power of sin and Satan; Therefore (says David) thy word have I hid in my heart, that I might not sin against thee. If therefore sin prevail 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 carried out, or brought forth of ourselves 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 reap corruption. For that grace of God that brings salvation to all men— Teacheth us that denying ungodliness, and Worldly lusts, we should live soberly, righteously and godly in this present World, looking for the blessed hope, etc. And saith in Christ will have its works in a man, and bring forth its fruits by him, and be further perfected therein, if suffered; And if not suffered, but stifled, and hindered, or resisted in its works, it will die, faith is dead being alone, whence the Apostle John says, If any man see his B●other stand in need, and shut up the bowels of his compassion, how dwells 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 fruits, on sight of the Brother's need, it moves the bowels of compassion, and strengthens to show 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 blood of Jesus Christ his Son cleanseth us from all unrighteousness, daily giveth us the victory; pardon, peace, and healing is met with, through this faith of the operation of God. If therefore any say, he have fellowship with the light, and yet he walks in darkness, and confusion, without peace, joy, and hope in the Lord, and under the bondage of Satan, holding under guilt and pollution of sin, he lies 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 Devil. He that doth evil, hath not seen God, nor known him, he hath not kept his word in his heart, or retained in his view the sight, and knowledge of God, as manifested in Christ; And in this the children of God are manifest, and the children of the Devil. He that doth not righteousness is not of God, neither he that loveth not his Brother. The righteousness 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 speaks of it in the time past, as with relation to the time of the resurrection, and judgement; It's 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 voice of the Son of God in the Gospel, 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 means 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 means 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 always) And so as the fruit of that, he stand▪ in the name and strength of his Father, a testimony to them, by his Servants sent, or other means 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 forgiveness 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 joined 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, etc. 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 natural death at farthest to them, that till then have persisted, or then are found out of Christ in wilful ignorance, disobedience, and rejection of him, and God's grace in him.) Then all opportunity is passed for ever being written with the righteous. Psal. 69. 28. Wherefore the holy Ghost saith, To day if ye will hear his voice, harden not your hearts, etc. 3. The last thing propounded to be considered in this point, is, When in a Scripture sense any are said to have done good; And that we shall not find to be, till they have finished their course, died 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 sense 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. Ye 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 will of God, fought the good fight, kept the faith, and finished your course in it, ye may receive the promises. In a like sense 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 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 sense, till they have finished their course, and do 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, etc. He that endureth to the end shall be saved— Be thou faithful unto death (saith Christ) and I will give thee the crown of life, Math. 24. 13. Rev. 2. 10. So James affirming the blessedness of the man that endureth temptation, saith, That when he is tried, (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 running well, & suffered many things, yet afterward wickedly drawing back, and departing from the living God by an evil heart of unbelief, 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 Gospel, have done evil. To that therefore we shall add but a few words. The doing evil that is imputed to men, and which brings under condemnation & the wrath of God, is clearly expressed (according to what is also showed before) to be; men's 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 gospel, because he reproves their deeds by the light and power of it— Rom. 2. 6, 7, 8, 9 with ch. 1. 18, 19, 21, 28. & 2. 14, 5. 2 Thess. 1. 8. & 2. 10, 11, 12. Isa. 45. 24. Their wilful refusing to come in his drawings to himself (for he is drawing all in due time, even to himself for life.) And this is the condemnation, that when light comes, men love and choose 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, & hating, hearing and rejecting, for the Father judgeth no man, but hath committed all judgement to the Son. And so the time of their doing evil in this sense, 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 go back, and wilfully refuse to exalt, or honour him in those discovery ●s and operations of his goodness 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 men's evil, 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 sense 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 wickedness shall be remembered, to him that is joined to all the living, there is hope, but when sin is finished, it brings forth death; In an utter separation of the person from God's mercy, and binding him over, and sealing him up, to the wrath to come; They that have done evil, 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 voice to the resurrection of life, & of the other by the power of the same voice to the resurrection of damnation, there is a real difference between the doers of good, and the doers of evil now, in this day, before either of them have finished their course. And a very great one too. see 1 joh. 5. 19 20. The whole world lies in wickedness, even in the wicked one, for while they wilfully remain in the state and condition, or in the darkness of this world in ignorance of God in Christ, strangers to the life of God, loving and choosing their darkness when light comes, they consequently remain 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 uncleanness, 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 minds stayed there, as a full object and foundation of rest and satisfaction to our souls, a sure refuge and house of defence to save us from sin and Satan, and hid 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 eternal life; Babes keep yourselves from Idols; They in whom the word of truth, the things heard from the beginning in the word of the truth of the Gospel remains or abideth, do continue in the Son, and in the Father; 1 joh. 2. 24, 25. As the fruit of which knowledge of, and union with God in Christ; The righteous is more excellent, or abundant than 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 carnal 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 spiritual presence in, through and according to the Gospel, 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 offscouring 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 natural, and bodily death. The difference between them is wider, and so fixed, or firmly made, that it can never more be altered. The righteous hath hope in his death, yea from thenceforth more than ever blessed, for they rest from their labours, their spirits with the Lord, which is far better than to be in the flesh, or body as in this its corruptible state, yea their dead body sleeps 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 enemies, (they have no more that they can do) and their works follow them. But on the other hand the wicked is driven away in his wickedness, the hope of the hypocrite 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 darkness 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 gulf fixed, that he that would pass from the one to the other cannot, Luk. 16. 26. But yet this difference is not visible, nor otherwise to be seen, but by faith. Therefore here we walk by faith, and not by sight▪ But there shall be a visible, and manifest difference made, and infinitely 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. etc. The one shall come forth to the resurrection of life, the other to the resurrection 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 soul and body reunited, that eternal life, that is now in Christ with God; These bodies that are now vile, and mortal, shall then put on immortality, and be fashioned into the likeness of his glorious body, we wait 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 eternal 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 of his joy, and glory, which eye hath not seen besides thee oh God, nor hath it entered into the heart of man to perceive, or comprehend how great and glorious things are contained in that hope and promise of eternal life which God hath laid up, and reserved in heaven for them.  
They shall then and from thence for ever fully and gloriously possess 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 remembered, 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 remembered 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 completely 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 reign with Christ on the earth. 1000 years, 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 kingdom on the earth as is showed before. They that have done evil shall come forth to the resurrection of damnation. Even of eternal damnation. 1. In their resurrection, they shall come forth, (not in such a quality, 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 quality, as they can never more cease to be, and to retain a sensible being, from that time and for ever, in the lake of fire, where their worm dyeth not, and their fire is not quenched. Their raised bodies, yea the being of soul and body in that state of the resurrection shall be such; as no torments whatsoever, no not the everlasting burn, 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 less terrible and grievous than this, they being then in that weak and mortal 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 shall be no darkness, nor shadow of death in which the workers of iniquiry may hid 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 died for them, as it shall be fully evidenced according to the Gospel to his glory in their condemnation) that dreadful sentence, in the full and eternal execution of it, depart from me ye workers of iniquity, go ye cursed into everlasting punishment, even into everlasting fire prepared for the devil, and his Angels. 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 soul 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 foot the son of God, counting an unholy thing the blood of the covenant, wherewith they were sanctified, and offering despite unto the spirit of grace, according to the several degrees of their indignities, and evil works of this nature; For we know him that hath said vengeance belongs to me, and I will repay. And again the Lord shall judge his people in that judgement of eternal damnation, he will remember, and recompense on the heads of evil doers, all the injuries, reproaches, hard speeches, and unlawful deeds, which ungodly sinners have spoken and done against them for his namesake, as Math. 25. 43-46. Yea every idle word, and rebellious practice, with every secret thing as it hath been committed against the light and power of his grace bringing salvation, and moving to repentance, shall then be remembered, and 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 wilfully and wickedly rejected by them, and their hearts more fully set in them to do evil. And none of their former righteousness, or good works that they have done, shall ever be remembered 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 worm dyeth not, and their fire is not quenched. It will be a most fearful thing to fall into the hands of the living God, under that judgement, for he that made them will have no mercy on them, he that form them will show 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 greatness and terribleness, and answerable to the infiniteness 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 jude 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 wonderful be manifest, is this. The righteous shall in all this see their desire on their enemies, yea he shall rejoice when he seethe 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 pity, or bowels of mercy and compassion towards these, as sometimes they had, while the compassions of God was towards them, now to have pity 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 grieved, and gnash his toeth, in the perfect remembrance of the many fair opportunities he hath rejected, once and many a time graciously put in his hand, for escapeing that place of torment, and for being made meet 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 believe that Jesus died and risen, even so them also which sleep in Jesus God shall bring with him. 1 Thesse's. 4. 13. 14. etc. 2. To encourage to patiented continuance in well doing, and to be steadfast and unmoveable therein, always 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 evil, depart from it in the light and power of God's grace leading to repentance, and do good, while they have opportunity, and it is in power of their hand to do; 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 do of good pleasure, let us not deceive our own souls. 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, than it will appear an unvalluable loss, if a man shall gain the whole world, and lose his soul. Psal 34 14. & 37. 27. jam. 1. 19-25. Gall. 6. 7 8. 4. To admonish evil doers, to awake to righteousness, to stand in awe, 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 opportunity in the grave, or after, for escaping that righteous judgement on them that know not God, nor obey his Gospel. Wherefore the holy Ghost saith, to day, while it's called to day, if ye will hear his voice 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 evil doers shall be as stubble. They shall then be made to hear to their everlasting woe and horror. The same voice, that now they rejected when it might have been to their everlasting comfort. For the hour is coming in which all that are in the graves shall hear the voice, of the son of man, and shall come forth, they that have done good to the resurrection of life, and they that have done evil▪ to the resurrection of damnation.  
FINIS,