The Resurrection of the Dead and Eternal Judgment, Part

The Resurrection of the Dead and Eternal Judgment · Part

p. 25The manner of the Resurrection of the Dead: And first of the Just.

THE Apostle, when he had in the fifteenth of the first of the Corinthians, proved the truth and certainty of the Resurrection, he descends to the discovery of the manner of it; and to the end, he might remove those foolish scruples that attend the hearts of the ignorant, he begins with one of their Questions; But some will say, saith he, how are the Dead raised? and with what Vers. 35. Body do they come? To which he answereth: first by a Similitude of Seed, that is sown in the Earth. In which Similitude, he inserteth three things.

First, That our reviving or rising, must be after Death, That which thou sowest, is not quickned, except it die. Vers. 36.

p. 26Secondly, That at our rising, we shall not onelyonly revive and live, but be changed into a far more glorious state, then when we were sown. Vers. 37. That which thou sowest, thou sowest not that Body that shall be, &c. But God giveth it a Body as it pleaseth him, that is, he giveth the Body more splendor, luster, and beauty, at its Resurrection.

But Thirdly, Neither its quickning, not yet transcendent, splendor, shall hinder it from being the same Body, (as to the nature of it) that was sown in the Earth; for as God giveth it a Body, for Honour and Splendor, as it pleaseth him, so Vers. 38. to every Seed his own Body.

And indeed, this Similitude by which he here reasoneth the manner of the Resurrection of the Just, is very natural, and fitly suiteth each particular; for, as to its Burial,

First, The Corn of Wheat is first dead, and after sown and buried in the Earth, and so is the Body of Man.

Secondly, After the Corn is thus dead and buried, then it quickneth, and reviveth to life: so also shall it be with our Body; for after it is laid in the Grave and buried, it shall then quicken, rise, and revive.

Again, As to the manner of its change in its rising, this Similitude also doth fitly suit, as

p. 27First, It is sown a dead Corn, it is raised a living one.

Secondly, It is sown dry, and without comliness, it riseth green and beautiful.

Thirdly, It is sown a single Corn, it riseth a full Ear.

Fourthly, It is sown in its husk, but in its rising it leaveth that Husk behind it.

Further, Though the Curnel thus dy, be buried, and meet with all this change and alteration in these things: yet none of them can cause the nature of the Curnel to cease; it is Wheat still. Wheat was sown, and Wheat ariseth, onelyonly it was sown dead, drie, and baren Wheat; and riseth living, beautiful, and fruitful Wheat. It hath this alteration then, that it doth greatly change its resemblance, though yet it hath this power, as still to retain its own nature. God giveth it a Body, as it pleaseth him; but to every Seed his own Body.

The Apostle having thus presented the manner of the Resurrection of the Saints, by the nature of Seed sown, and rising again: he proceedeth, for further illustration, to three more Similitudes.

The first is, to shew us the variety and glory of flesh.

p. 28The second is, to shew us the difference of Glory that if between Heavenly Bodies, and those that are Earthy.

The third is to shew us the difference that is between the Glory of the light of the Sun, from that of the Moon; and also how one Star differeth from another in Glory. And then concludeth, so is the Resurrection of the Dead. 1 Cor. 15. 39 40 41, 42. As who should say, at the Resurrection of the Bodies, they will be ab…lantly more al…e…ed and changed, then if the flesh of Beasts and Fouls were made as noble as the flesh of men; or the Bodies of Earth, were made as excellent as the Heavenly Bodies; or as if the glory of the Moon should be made as bright, and as clear as the glory of the Sun; or as if the glory of the least Star was as glorious, and as shining, as the biggest in the Firmament of Heaven.

It is a Resurrection indeed, a Resurrection every way. The Body ariseth as to the nature of it; the self-same nature; but as to the manner of it: how far transcendant is it! there is a poor, dry, wrinkled Curnel cast into the ground, and there it lyeth, and swelleth, breatheth, and one would think, perisheth; but behold, it receiveth life, it chitteth, it putteth forth a blade, and groweth into a stalk; there also appeareth an Ear; it also sweetly Blossoms, with a full Curnel in the Ear, it is the p. 29same Wheat, yet behold how the form and fashion of that which now ariseth, doth differ from that which then was sown, its glory also when 'twas sown, is no glory: when compared with that in which it riseth. And yet it is the same that riseth that was sown, and no other: though the same after a far more glorious manner, not the same with its husk, but without it. Our brun shall be left behind us when we rise again. The Comparison also between the Bodies Heavenly, and Bodies Earthly, hold forth the same. The glory of the Celestial is one, and the glory of the Terrestial is another. Now mark it, he doth not speak here of the natures of each of these Bodies: but of the transcendant glory of one above another. The glory of the Heavenly is one, and the glory of the Earthly is another. Wherefore I say, at our rising, we shall not change our nature, but our glory, We shall be equal to the Angels, Luke 20. 36. Not with respect to their nature, but glory. The nature also of the Moon is one thing, and the glory of the Moon is another: and so, one Star also differeth from another in glory.

A Beggar hath the same nature as a King, and Gold in the Ore, the same nature with that which is best refined; but the Beggar hath not the same glory with the King, nor yet the Gold in Ore, the same glory with that which is refined. p. 30But our state will be far more altered, than any of these in the dayes when we like so many Suns in the Firmament of Heaven, arise out of the heart and bowels of the Earth.

These things thus considered, do shew you how vainly they argue, that say, our humane nature consisting of Body and Soul, shall not inherit the Kingdom of God, and also how far from their purpose, that saying of the Apostle is, which saith, [That flesh and blood shall not inherit the Kingdom of God.] And now also because I am fallen upon the Objection it self, I shall not passe it, but with a short dash at it. Wherefore Reader, whoever thou art, consider, that frequently in Scripture, the word flesh and blood (as also in the place alledged) is not to be understood of that matter which God made; which flesh cleaveth to our bones, and blood runs in our veins: but is taken for that corruption, weakness, mortality, and evil that cleaveth to it. Which weakness and corruption, because it possesseth all men, & also wholy ruleth where the Soul is unconverted: therefore it beareth the name of that which is ruled, and acted by it, to wit, our whole man consisting of Body and Soul; yet I say, is a thing distinct from that flesh and blood which is essential to our being, and without which, we are no men. As for instance, he that is Christs, saith Paul, Gal. 5. 24. hath Crucified the flesh, p. 31with the affections and lusts. Who is so vain as to think that the Apostle by these words, should mean our material flesh that hangeth on our bones, and that is mixed with our natural blood, sinews, and veins. And not rather of that inward fountain of sin, corruption and wickedness, which in another place he calleth the old man with his deceitful lusts, Ephes. 4. 22. Again, The flesh lusteth against the spirit, and the spirit against the flesh: Is it our flesh that hangeth on our bones, which lusteth against the spirit? and that also against which the spirit lusteth? Certainly, if the spirit lusteth against our material flesh, then it is our duty not to nourish it at all, because, by nourishing of it, we nourish that against which the Spirit of God fighteth, and warreth. Nay, if the spirit lust against the flesh on our bones, simply considered as flesh; and if it be our duty to follow the spirit, as it is, then we must needs kill our selves, or cut our flesh from our bones. For whatever the Spirit of God lusteth against, it must be destroyed, yea, it is our duty with all speed to destroy it. But wilt thou know O vain man, that by flesh here, is to be understood, not the nature that God hath made, but the corrupt apprehension, and wisdom, with those inclinations to evil, that lodg within us. Which in another place is called, the Wisdom of the flesh. Yea, in plain termes, flesh and blood, where p. 32Christ saith, flesh and blood hath not revealed this unto thee, but my Father which is in Heaven. Mat. 16. 16.

Nay, observe it, all these places, with many others, do rather point at a corrupt Soul, then a corrupt Body; for indeed, sin and all spiritual wickedness, they have their seat in the heart and soul of a man, and by their using this or that member of the body, so defile the man; the weaknesses of the body, or that attend our material flesh and blood, they are weaknesses of another kind, as sickness, aches, pains, soars, wounds, defection of members, &c. Wherefore, where you read of flesh and blood, as rejected of God; especially, when it speaks of the flesh and blood of Saints, you are not to understand it as me…nt of the flesh, which is their proper humane nature; but of that weakness which cleaveth to it.

Paul in another place, reckoneth up the works of the flesh, in many things, as in Witchcraft, hatred, variance, strife, emulation, fornication, and many others. But can any imagine, that he there, should strike at that flesh that hangeth on our bone? or rather at that malignity and rebellion that is in the mind of man against the Lord, Gal. 17, 18, 19, 20. by reason of which, the members of the Body are used this way, and also sometimes that, to accomplish p. 33its most filthy and abusive deeds. They are Enemies in their Minds by wicked Works, Col. 1. 21.

Thus you see that Flesh and Blood is not to be taken always for the Flesh, that is upon our hands and feet, and other parts of our Body; but for that sinne, weakness, and infirmity, that cleaveth to our whole man.

Further then, touching our reall substantiall flesh, it may be either considered as God's Creature purely, or as corrupted with sinne and infirmity. Now if you consider it as corrupted, so it shall not inherit the Kingdom of God: but yet consider it as God's Creature, and so all that God hath converted to himself, through Jesus Christ, shall, even with that Body, when changed, inherit the Kingdom of God. The Woman whose Cloaths are foul, can yet distinguish between the Dirt and the Cloth on which it hangeth; and so deals God with us. 'Tis true, there is not one Saint, but while he liveth here, his Body is arrayed and infected with many corrupt and filthy things, as touching bodily weaknesses; yea, and also with many sinful infirmities, by reason of that body of Sin and Death that yet remains in us: But yet God I say, distinguisheth between our weaknesses, and his Workmanship, and can tell how to save the whole Man of his People, while he is destroying p. 34the Corruption and Weakness that cleaveth to them.

And now to return to the place objected, Flesh and Blood shall not inherit the Kingdom of God. It cannot be truly understood, that that flesh which is Man's Nature, shall not enter the Kingdom: For then, as I said before, Christ must lose his Members, the purchase of his Bloud, the Vessels and Temples of his Spirit; for all this is our Body. Again, then Christ also in that his Body, which is also our Flesh and Blood, is not in Glory, contrary to the whole Current of the New Testament, Heb. 2. 14, 15. Heb. 7. 24, 25. Heb. 8. 3, 4. Heb. 10. 10, 11, 12. Rev. 1. 18. Rev. 2. 8.

Yea, it would be Non-sence to say, there should be a Resurrection, and that our vile Body shall be changed, and made like to the Glorious Body of the Son of God; if this Body do not at all rise again, but some other thing, which is not in us, and our Nature. But to be short, the Apostle here, when he saith, Flesh and Blood shall not inherit, &c. speaks properly of that Mortality and Weakness, that now attends our whole Man, and not of our reall substantial Body it self. For after he had said, Flesh and Blood shall not inherit the Kingdom of God; he adds, Neither doth Corruption inherit in corruption: Which two sayings, are answerable to p. 35what he presently adds; Saying, Behold! I shew you a Mystery, we shall not all sleep, but we shall all be changed in a moment, in the twinckling of an Eye, at the last Trump, for the Trumpet shall sound, and the Dead; mark, the Dead shall be raised incorruptible; that is, the Dead shall be so raised, as that in their rising, Incorruption shall possess them, in stead of Corruption, and Immortality, instead of that Mortality that descended to the Grave with them. For this Corruptible; mark, this Corruptible, shall put on incorruption; and this mortal shall put on Mortality: Mark, I say, it is this Corruptible, and this Mortal, that must be raised, though not Corruptible and Mortal, as it was buried; but immortal and incorruptible: it shall leave its Grave-Cloaths of Corruption and Mortality behind it, Cor. 15. 50, 51. 52, 53.

The manner of which their Rising, the Apostle doth more distinctly branch out a little above in four particulars: Which particulars, are these that follow,

1. It is sown in Corruption; it is raised in Incorruption.

2. It is sown in Dishonour, it is raised in Glory.

3. It is sown in Weakness, it is raised in Power.

4. It is sown a Natural Body, it is raised a Spiritual Body, 1 Cor. 15.

p. 36First, it is raised in Incorruption: We are brought into this World by Sin and Corruption; Corruption is our Father, and in Sin did our Mother conceive us, Job 17. 14. Psal. 51. 5. And hence it is, that we have our Life; nnt onelyonly like a span, shadow, or post, for shortness, but also, that it is attended with so much vanity and vexation of spirit: But now being raised from the Dead incorruptible, (which is also called a Begetting and Birth) these Things that now in our Life annoy us, and at last take away our Life, are effectually destroy'd: And therefore we live for ever, as saith the Spirit; And there shall be no more Death, nor Sorrow, nor Crying; neither shall there be any more pain, for the former things (that is, all our Corruptibleness) are passed away, Rev. 21. 4.

There shall be in our Resurrection no Corruption, either of Body, of Soul; no weakness, nor sickness, nor any thing tending that way; as he saith, He will present us to himself a Glorious Church, not having spot or wrinkle, or any such thing, Ephes. 5. 25, 26, 27. Therefore when he saith, it is raised in Incorruption, it is, as if he had said, It is impossible that they should ever sin more, be sick more, sorrow more, or die more. They that shall be counted worthy of that World, and the Resurrection from the Dead, neither marry, nor are given in Marriage, (though 'twas thus with them in this World) neither can they p. 37die any more, for they are equal unto the Angels, and are the Children of God, being the Children of the Resurrection, Luk. 20. 27, 28, 29, 30, 31, 32, 33, 34, 35, 36.

Secondly, It is raised in Glory; the Dishonour that doth attend the Saint at his departing this World, it is very great, he is sown in dishonour; he is so loathsom at his death, that his dearest friends are weary of him, stop their noses at him, see no beauty in him, nor set any price upon him. (I speak nothing here, how some of them are banged, starved, banished, and so die, torn to pieces, and not suffered to be put into Graves;) but it is raised in glory. Glory is the sweetness, comliness, purity, and perfection of a thing. The light is the glory of the Sun, strength is the glory of youth, and gray hairs is the glory of old Age. That is, it is the excellency of these things, and that which makes them shine. 1 Cor. 15, 40, 41. Prov. 20. 29.

Therefore to arise in glory, it is first to arise in all the beauty, and utmost compleatness that is possible to possess a humane Creature, I say, in all its features & members, inconceivably beautifull: sin and corruption hath made mad work in our bodies, as well as in our Souls; 'Tis sin commonly that is the cause of all that deformity, and ill-favouredness, that now cleaveth to us, and that also rendereth us so dishonourable p. 38at our death; but now at our rising, we being raised incorruptible, we shall appear in such perfections, and that of all sorts belonging to the Body, that all the beauty and comeliness, sweetness and amiableness, that hath at any time been in this World, it shall be swallowed up a thousand times told with this glory. The Psalmist saith of Christ, That he was fairer than the Children of men, Psal. 45. 2. and that as I believe, in his outward man, as well as in his inward part, He was the exactest, purest, compleatest, and beautifullest Creature that ever God made, Isa. 42. 14. Col. 1. 18. Till his visage was so marred by his persecutions: for in all things he had, and shall have, the preheminence. Why our Bodies at our Resurrection, will not onelyonly be as free from sin, as his was before he died; but also as free from all other infirmities, as he was after he was raised again. In a word, if incorruptibleness can put a beauty upon our Bodies, when they arise, we shall have it. There shall be no lame legs, nor Crump-shoulders, no blare-eyes, nor yet wrinkled faces, Phil. 3. 20, 21. He shall change our vile body, that it may be fashioned like unto his glorious Body.

Again, all the glory that a glorified Soul can help this Body to, it at this day shall enjoy. That Soul that hath been these hundreds or thousands of years in the Heavens, soaking in p. 39the Bosom of Christ, it shall in a moment come spangling into the Body again, and inhabit every member and vein of the Body, as it did before its departure. That Spirit of God also, that took its leave of the Body, when it went to the Grave, shall now in all perfection dwell in this Body again I tell you, the Body at this day, will shine brighter than the face of Moses or Stephen, even as bright as the Sun, the Stars, and Angels. When Christ who is our life shall appear, we shall appear with him in glory, Exod. 34. 29. 35. Acts 6. 15. Dan. 12. 3. Mat. 13. 42, 43. Luk. 20. 26. Col. 3. 3, 4.

Thirdly, It is raised in Power. While we are here, we are attended with so many weaknesses and infirmities, that in time the least sin or sickness is too hard for us, and taketh away both our strength, our beauty, our dayes, our breath and life, and all. But behold, we are raised in power, in that power that all these things are as far below us, as a Grashopper is below a Gyant, at the first appearance of us, the World will tremble. Job 38. 17. Judges 16. 3. Behold the Gates of death, and the bars of the Grave are now carried away on our shoulders, as Sampson carried away the Gates of the City. Death quaketh, and destruction falleth down dead at our feet: What then can stand before us? We shall then carry that Grace, Majesty, Terrour, and commanding p. 40power in our souls, that our countenances shall be like Lightning, compare Luke 20. 36. with Mat. 28. 2, 3. For this mortall must put on immortality, and this corruptible must put on incorruption: So when this corruptible, shall have put on incorruption, and this mortall, shall have put on immortality: then shall be brought to passe that saying which is written, Death is swallowed up of Victory. 1 Cor. 15. 53, 54.

Fourthly, It is raised a spiritual Body. This is the last particular, and is indeed the reason of the other three; it is an incorruptible Body, because it is a spiritual one; it is a glorious Body, because it is a spiritual one; it doth rise in power, because it is a spiritual Body. When the Body is buried, or sown in the Earth, it is a Body corruptible, dishonourable, weak and natural: but when it ariseth, it doth rise incorruptible, glorious, powerfully, and Spiritual. So that so far as incorruption is above corruption, glory above dishonour, powerfull above weakness, and spiritual above naturall: So great an alteration will there be in our Body, when raised again. And yet it is this Body and not another, this in nature, though changed into a far more glorious State; A thousand times further, then if a Hoggard was changed to be an Emperour. Mark, It is sown a natural Body: a very fit word; for p. 41though there dwell never so much of the Spirit and Grace of God in it while it liveth, yet so soon as the Soul is separate from it, so soon also doth the Spirit of God separate from it; and so will continue while the day of its rising be come. Therefore it is laid into the Earth, a meer Lump of Man's Nature: It is sown a Natural Body: But now at the day, when the Heavens shall be no more, as Job saith, Job 14. 12. Then the Trump shall sound, even the Trump of God, and, in a moment, the Dead shall be raised incorruptible, glorious, and spiritual, 1 Cor. 15. 52. 1 Thes. 24. 16, 17. So that I say, the Body when it ariseth, will be so swallowed up of life and immortality, that it will be, as if it had lost its own Humane Nature; though, in truth, the same substantial real Nature is every whit there still. 'Tis the same [it] that riseth, that was sown; it is sown, it is raised: it is sown, it is raised, saith the Apostle. You know, that things which are candied, by the Art of the Apothecary, they are so swallow'd up with the sweetness and vertue of that in which it is candied, that they are now, as though they had no other Nature, than that in which they are boiled: When yet, in truth, the thing candied doth still retain its own proper Nature and Essence; though by vertue of its being candied, it loseth its former sourness, bitterness, stinking, smell, or the like. Just thus, at the last day, it will be p. 42with our Bodies; We shall be so candied, by being swallow'd up of Life, as before is shewed, That we shall be, as if we were all Spirit, when in truth, it is but this Body that is swallowed up of Life: And it must needs be, that our Nature still remain, otherwise it cannot be Us that sh…ll be in Heaven, but something besides Us. Let us lose our proper Humane Nature, and we lose absolutely our Being & so are annihalated into nothing. Wherefore, it, the same it, that is sown a Natural Body, it shall rise a Spiritual Body.

But again, as I said, concerning Things that are candied; our Body, when thus risen, it shall lose all that sourness and stinck, that now, by reason of sinne and infirmity, cleaveth to it: neither shall its lumpishness, or unweildiness, be any impediment to its acting after the manner of Angels. Christ hath shewed us, what our Body at our Resurrection shall be, by shewing of us, in his Word, what his Body was at, and after, his Resurrection: We read, that his Body, after he was risen from the Dead, though it yet retained the very same Flesh and Bones, that did hang upon the Cross, yet how Angelical was it at all times, upon all occasions! He could come in to his Disciples with that very Body, when the Doors were shut upon them: He could, at pleasure, to their amazement, appear in the twinckling of an Eye, in the midst of p. 43them: He could be visible and invisible as he pleased, when he sat at meat with them. In a word, he could pass and re-pass, ascend and descend in that Body, with far more pleasure and ease, than the Bird by the Art of her Wing, Luk 24. 38, 39, 40, 41. Joh. 20. 24, 25. Luk. 24. 31, 32, 50, 51. Joh. 20. 19, 26. Act. 1. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11. Mark 16. 19. Eph. 4. 7, 8, 9.

Now, I say, as we have in this World born the Image of our first Father; so, at that Day, we shall have the Image of Jesus Christ, and be as he is. As is the Earthly, such are they that are Earthly; and as is the Heavenly, such are they that are Heavenly; and as we have been the Image of the Earthly, we shall (at our Resurrection) bear the Image of the Heavenly: It is so in part now, but shall so be in perfection then, 1 Cor. 15. 48, 49.

To mount up to Heaven, and to descend again at pleasure, shall, with us, in that Day, be ordinary. If there were Ten Thousand Bars of Iron, or Walls of Brass, to separate between us, and our pleasure and desire, at that Day, they should as easily be pierced by us, as is the Cobweb, or Air by the Beams of the Sun: And the Reason is, Because to the Spirit, wherewith we shall be unconceiveably filled at that Day, nothing is unpossible, Mat. 10. 27. And the working of it at that Day, shall be in that nature and p. 44measure, as to swallow up all impossibilities. He shall change our vile Body, and fashion it like unto his glorious Body; Now mark, according to the working, whereby he is able to subdue all things unto himself, Phil. 3. 21. As who should say, I know that there are many things, that in this World hinder us from having our Bodies like the Body of Christ; but when God shall raise us from the Dead, because he will then have our Body like the Body of his Son: He will stretch forth such a power to work upon, and in our Body, that he will remove all impossibilities and hinderances.

Nay further, we do not onelyonly see what operation the Spirit will have in our Body, by the carriage of Christ, after his Resurrection; but even by many a Saint before their Death. The Spirit used to catch Elijah away, no man could tell whether. It carryed Ezekiel hither and thither: It carryed Christ from the Top of the Pinacle of the Temple into Galilee; through it he walked on the Sea; the Spirit caught away Philip from the Eunuch, and carryed him as far as Azotus, 1 King. 17. 11, 12. 2 King. 2. 11. Ezek 3. 14. Luke 4. 14. Matth. 14. 25. Act. 8. 39. 40.

Thus the great God hath given us a Tast of the power and glory that is in himself, and how easily it will help us, by its possessing of us at the Resurrection, to act and do like Angels; as p. 45Christ s…ith, They that shall be counted worthy of that World, and of the Resurrection from the Dead, they shall not die, but be equal to the Angels, Luk. 23. 36.

Further, as the Body by being thus spiritualized, shall be as I have said; so again it must needs be, that hereby all the Service of the Body, and Faculties of the Soul, must be infinitely inlarged also. Now we shall see him as he is, and now we shall know, even as we are known, 1 Joh. 3. 2. 1 Cor. 13. 12.

First, now we shall see him; to wit, Christ in his Glory: Not by Revelation onelyonly, as we do now, but then Face to Face; and he will have us with him, to this very end, Joh. 17. 24. Though John was in the Spirit, when he had the Vision of Christ, Rev. 1. 17. yet it made him fall at his Feet as dead; and also turned Daniel's Beauty into Corruption, Dan. 10. 8. It was so glorious, and so over-weighing a Glory, that he appeared in; but we shall, at the Day of our Resurrection, be so furnished, that we shall with the Eagle, be able to look upon the Sun in his strength: We shall then, I say, see Him as he is; who now is in the Light, that no Eye hath seen, nor any man can see till that Day, 1 Tim. 6. 16.

Now we shall see into all Things: There shall not be any thing hid from us; there shall not be a Saint, a Prophet, or saved Soul, small p. 46or great; but we shall then perfectly know them: Also, all the Works of Creation, Election, and Redemption, and shall see and know as throughly, all the Things of Heaven, and Earth, and Hell, even as perfectly, as now we know our A, B, C. For the Spirit, with which we shall in every Crany of Soul and Body, be filled, I say, that searche…h all things, yea the deep things of God, 1 Cor. 2. 10. We see that strange Things have been known by the Prophets and Saints of God, and that when they knew but in part.

Abraham could, by it, tell to a day, how long his Seed should be under Persecution in Egypt, Gen. 15. 13. Elisha, by it, could tell what was done in the King of Assyria's Bed-Chamber, 2 King. 6. 12. Ahijah could know by this, Jeroboam's Wife, so soon, yea before her Feet entred within his Door, though he saw her not, 1 King. 14. 1, 2, 3, 4, 5.

The Prophet of Judah could tell by this, what God would do to Bethel, for the Idolatry there committed; and could also point out the man by name that should do the Execution, long before he was born, 1 Kin. 13. 2. What shall I say, Enoch by it could tell, what should be done at the end of the World, Jud. 14, 15. How did the Prophets, to a circumstance, prophecie of Christ's Birth, his Death, his Burial, of their giving him Call and Vinegar, Of their p. 47parting his Raiment, and piercing his Hands and Feet, Isa. 53. Of his riding on an Ass, Also, all this they saw, when they spake of him, Joh. 12. 41. Peter also, though half asleep, could at the very first word, call Moses and Elias by their Names, when they appeared to Christ in the Holy Mount, Luk. 9. 33. He is very ignorant of the operation of the Spirit of God, that scrupleth these Things: But now, I say, if these Things have been done, seen, and known, by Spiritual men, while their knowledge hath been but in part, how shall we know, see, and discern, when that which is perfect is come? Which will be at the Resurrection; It is raised a Spiritual Body.

Thus, in few words, have I shewed you the truth of the Resurrection of the Just, and also the manner of their Rising: Had I judged it convenient, I might have much inlarged on each particular, and have added many more: For the Doctrine of the Resurrection, however question'd by Hereticks, and Erroneous Persons; yet is such a Truth, that almost all the Holy Scriptures of God point at, and center in it.

God hath, from the beginning of the World, shewed to us, that our Body must be with him, as well as our Soul, in the Kingdom of Heaven. I say, he hath shew'd; first he hath shewed us, how he will deal with those that are alive at Christs p. 48coming, by his translating of Enoch, Gen. 5. 24. Heb. 1. 5. and taking him Body and Soul to himself: As also, by his catching of Elias, 1 King. 2. 10, 11. up Body and Soul into Heaven, in a Fiery Chariot.

Secondly, He hath often put us in remembrance of the Rising of those that are Dead, at that Day.

First, By the Faith he gave Abraham, concerning the Offering of his Son: For when he offered him, he accounted that God was able to raise him up, even from the Dead: From whence also he received him in a Figure. In a Figure of the Resurrection of Christ, for Abraham's Justification, and of Abraham's Resurrection by Christ at the last Day, for his Glorification, Heb. 11. 19.

Secondly, By the Faith he gave Joseph, consuming his Bones; which Charge, the Godly in Egypt did diligently observe, and to that end, did keep them four hundred years; and, at length, carryed them, I say, from Egypt to Canaan, Heb. 11. 22. which was a Tipe of our being carryed in our Body, from this World to Heaven.

Besides, How oft did God give power to his Prophets, Servants, and Christ Jesus, to raise some that was now dead, and some that had been long so; and all, no doubt, to put the present Generations; as also the Generations p. 49yet unborn, in mind of the Resurrection of the Dead. To this end, I say, how was the Shunamites Son raised from the dead? 2 King. 4. The man also at the touching of the bones of Elisha, 2 King. 13. 20, 21. Together with the body of Lazarus, with Jairus Daughter, and Tabitha, and many others, Luke 8. 53, 54, 55. Joh. 11. 43, 44, 45. Acts 9. 40, 41. who after their Soul was departed from them, Lazarus lying in his grave four dayes, were all raised to life again, and lived with that very Body out of which the Soul, at their death, had departed.

But above all, that notable place in Matthew, at the Resurrection of the Lord Jesus, gives us a notable fore-word of the Resurrection of the Just: Saith the Text, And the graves were opened, and many BODIES of Saints which slept, arose, and came out of their graves after his Resurrection, and went into the holy City, and appeared unto many, Matth. 27. 50, 51, 52, 53.

When the Authour to the Hebrews had given us a Catalogue of the Worthies of the Old Testament, he saith at last, These all died in Faith. In the faith of what? That they should lie and rot in their graves eternally? No, verily this is the Faith of Ranters, not p. 50of Christians. They all died in faith, that they should rise again; and therefore counted this World not worth the living in [upon unworthy terms] that after death they might obtain a better Resurrection, Heb. 11. 13, 35.

'Tis also worth the Considering, that of Paul to the Philippians, where he saith, That he was Confident, that that God, that had begun a good work in them, would perform it untill the day of Christ, Phil. 1. 6.

Which day of Christ, was not the day of their Conversion, for that was past with them already, they were now the Children of God; but this Day of Christ, it is the same which in other places is called the Day when he shall come with the sound of the last Trump to raise the Dead. For you must know, That the Work of Salvation is not at an end with them that are now in Heaven; no, nor ever will, untill (as I shewed you before) their Bodies be raised again. God, as I have told you, hath made our Bodies the Members of Christ, and God doth not count us thoroughly saved, untill our Bodies be as well redeemed and ransomed out of the grave and death, as our Soul from the Curse of the Law, and dominion of Sin,

p. 51Though Gods Saints have felt the power of much of his grace, and have had many a sweet word fulfilled on them; yet one word will be unfulfilled on their particular person, so long as the grave can shut her mouth upon them: But, as I said before, when the gates of death do open before them, and the barrs of the grave do fall asunder; then shall be brought to pass that saying that is written, Death is swallowed up of Victory: and then will they hear that most pleasant voyce, Awake, and sing, ye that dwell in the dust; for thy dew is as the dew of herbs, and the Earth shall cast forth her dead, Isa. 26. 19. Thus much touching the truth of the Resurrection of the Just, with the manner of their rising.

Now you must know, That the time of the rising of these Just, will be at the Coming of the Lord: For when they arise, nay just before they are raised, the Lord Jesus Christ will appear in the Clouds in flaming fire with all his mighty Angels; the effect of which appearing, will be the rising of the dead, &c. For the Lord himself shall descend from Heaven with a shout, saith Paul, and with the voice of the Arch-Angell, and with the Trump of God, and the dead shall rise, 1 Thess. 7, 8. 2 Thess. 4. 16. 1 Cor. 15. 52.

p. 52Now at the time of the Lords Coming, there will be found in the World alive both Saints and Sinners. As for the Saints that then shall be found alive, they shall so soon as all the Saints are raised out of their graves, not die, but be changed and swallowed up of incorruption, immortality, and glory; and have the Soul-spiritual Translation, as the raised Saints shall have; as he saith, We shall not all die, or sleep, but we shall all be changed in a moment, in the twinkling of an eye; For the Trump shall sound, and the dead shall be raised incorruptible, and we shall be changed. And again, For the Lord himself shall descend from Heaven with a shout, with the voice of the Arch-Angel, and with the Trump of God, and the dead in Christ shall rise first, and then we which are alive and remain, shall be caught up together with them in the Clouds, to meet the Lord in the Ayr, and so shall we ever be with the Lord. As he saith also in another place, He shall judg the quick and the dead at his appearing, and his Kingdome, 1 Cor. 15. 52. 1 Thess. 4. 15, 16, 17. and 2 Tim. 4. 1.

Now when the Saints that sleep shall be raised thus incorruptible, powerful, glorious, and spiritual; and also those that then shall be found alive, made like them: Then forthwith, before the unjust are raised, the Saints shall p. 53appear before the Judgment Seat of the Lord Jesus Christ, there to give an account to their Lord the Judge, of all things they have done; and to receive a reward for their good according to their labour.

They shall rise, I say, before the Wicked, they being themselves the proper Children of the Resurrection; that is, Those that must have all the glory of it, both as to preheminencie, and sweetness; and therefore they are said, when they rise, to rise from the dead; that is, in their rising, they leave the reprobate World behind them, Luke 20. 35, 36. Acts 3. 15. Acts 4. 10. Acts 13. 30. Joh. 12. 1, 9, 17. And it must be so, because also the Saints will have done their Account, and be set upon the Throne with Christ as Kings and Princes with him, to Judge the World, when the wicked world are raised. The Saints shall Judg the World; they shall judge Angels: yea, they shall sit upon the Thrones of Judgment to do it. But to pass that, 1 Cor. 6. 2, 3. Psal. 122. 5.

Now when the Saints are raised, as ye have heard, they must give an account of all things, in general, that they have done, while they were in the World: Of all things, I say, whether they be good or bad.

p. 54First, of all their bad; but mark, not under the Consideration of Vagabonds, Slaves and Sinners, but as Sons, Stewards, and Servants of the Lord Jesus. That this shall be, it is evident from divers places of the Holy Scriptures: First Paul saith, We must all stand before the Judgment Seat of Christ, We Saints. For it is written, As I live, saith the Lord, every Knee shall bowe to me, and every tongue shall confess to God. So then every one of us shall give an account of himself to God. Again, Wherefore we labour, that whether present or absent, we may be accepted of him: for we must all appear before the Judgment Seat of Christ, that every one of us may receive the things done in his body, according to what he hath done, whether it be good, or whether it be evil, Rom. 14. 10, 11, 12. 2 Cor. 5. 10.

'Tis true, God loveth his People, but yet he loveth not their sins, nor any thing they do, though with the greatest zeal for him, if it be contrary to his Word; Wherefore as truly as God will give a reward to his Saints and Children for all that they have indeed well done. So truly will he at this day distinguish p. 55their good and bad: and when both are manifest by the righteous Judgment of Christ: he will burn up their bad, with all their labour, travail, and paints in it for ever. He can tell how to save his people, and yet take vengeance on their Inventions, Psal. 99. 8.

That is an observable place, in the first Epistle of Paul to the Corinthians, and the third Chapter, If any man build, saith he, upon this foundation (Christ) Gold, Silver, Pretious Stones, Wood, Hay, Stubble, every mans work shall be manifest, for the day shall declare it, because it shall be revealed by fire, and the fire shall try every mans work of what sort it is. If any mans work shall abide that he hath built thereupon, he shall receive a reward. If any mans work shall be burnt, that man shall suffer losse, but he himself shall be saved, yet so as by fire, 1 Cor. 3. 11, 12, 13, 14, 15.

Now observe first, as I said before, the Foundation is Christ, Vers. 11.

2. The Gold, Silver, and Pretious Stones, that here are said to be built upon him, are all the actings in Faith and Love according to the Word, that the Saints are found doing for p. 56his sake in the World, 1 Pet. 1. 7. Rev. 3. 18.

3. To build on him Wood, Hay, and Stubble, it is to build, together with what is right in it self, humane Inventions, and carnall Ordinances; fathering them still on God and his allowance.

4. The Fire that here you read of, it is the pure Word and Law of God, Jer. 23. 29. Joh. 12. 48.

5. The day that here you read of, it is the day of Christ's coming to Judgment, to reveal the hidden things of darkness, and to make manifest the Counsels of the heart, 1 Cor. 4. 5.

6. At this day, the Gold, Silver, pretious Stones, Wood, Hay, and Stubble, and that of every man, shall be tryed by this fire, that it may be manifest of what sort it is; the Wind, the Rain, and Flouds, beat now as vehemently against the house upon the Rock, as against that on the Sand, Luke 6. 48, 49.

Observe again,

1. That the Apostle speaks here of the saved, not of the reprobate, He himself shall be saved.

2. That this saved man may have Wood, Hay, and Stubble; that is, things that will not abide the tryal.

p. 573. That neither this mans goodness, not yet Gods love to him, shall hinder all his Wood; Hay, or stubble for coming on the stage, Every mans work shall be manifest: the fire shall try every mans work, of what sort it is.

4. Thus, a good man shall see all his Wood, Hay, and stubble burnt up in the tryal before his face.

5. That good man then shall suffer loss, or the loss of all things that are not then according to the Word of God. If any mans works shall be burnt (or any of them) he shall suffer loss; but he himself shall be saved, yet so as by fire, that is, yet so as that all that ever he hath done, shall be tryed, and squared by the Word of God.

From all which, it must be unavoidably concluded, that the whole Body of the Elect must count with their Lord for all things they have done, whether good or bad, and that he will destroy all their bad, with the purity of his word, yea, and all their pains, travel, and labour that they have spent about it. I am perswaded, that there are now many things done by the best of Saints, that then they will gladly disown and be ashamed of: yea, which they have and do still do with great devotion. Alas, what gross things do some of the Saints in their devotion father upon God, and do reckon him the p. 58Authour thereof, and so he also prompts them forward to the doing thereof, and doth give them his presence in the performance of them! yea, and as they father many superstitions and Scriptureless things upon him: so they die in the same Opinion, and never come in this World, to the sight of their evill and ignorance herein. But now the Judgment day is the principall time wherein every thing shall be fet in its proper place; that which is of God in its place, and that which is not, shall now be discovered, and made manifest. In many things now, we offend all, and then we shall see the many offences we have committed, and shall our selves judge them as they are. The Christian, is in this World, so candid a Creature, that take him when he is not under some great temptation, and he will ingeniously confess to his God, before all men, how he hath sinned and transgressed against his Father; and will fall down at the feet of God, and cry, Thou art righteous, for I have sinned; and thou art gracious, that notwithstanding my sin, thou shouldest save me: now I say, if the Christian is so simple and plain-hearted with God, in the days of his imperfection, when he is accompanied with many infirmities and temptations: how freely will he confess and acknowledge his miscarriages, when he comes before his Lord p. 59and Saviour: absolutely stript of all temptation and imperfection. Rom. 14. 11. Phil. 2. 10, 11. As I live, saith the Lord, every knee shall how to me, and every Tongue shall confess to God. Every knee shall bow, and reverence God the Creator, and Christ the Redeemer of the World; and every Tongue shall confess, that his will alone ought by them to have bin obeyed in all things; and shall confess also, and that most naturally and freely. I mean, the Saints shall in how many things they were deceived, mistaken, deluded, and drawn aside in their intended devotion and honour to God.

But yet take notice, that in this day, when the Saints are thus counting for their evill before their Saviour and Judg: they shall not then, as now, at the remembrance and confession of sin, be filled with that guilt, confusion and shame that now through the weakness of Faith attendeth their Souls: neither shall they in the least be grieved or offended, that God hath before the Angels and the rest of their holy Brethren, laid open to a tittle their infirmities from the least and first, to the biggest and last.

For first, the God to whom they confess all, they will now more perfectly then ever, see he doth love them, and free them from all, even p. 60when and before they confess and acknowledg them to him, and they shall, I say, have their Soul so full of the ravishing raptures of the life and glory that now they are in, that they shall be of it swallowed up in that measure, and manner, that neither fear nor guilt, nor confusion can come near them, or touch them. Their Judge is their Saviour, their Husband, and Head: who, though he will bring every one of them for all things to Judgment, yet he will keep them for ever out of condemnation, and any thing that tendeth that way. Perfect love casts out fear, even while we are here: much more then, when we are with our Saviour our Jesus, being passed from death to life. John 5. 24. 1 John 4. 18.

Secondly, The Saints at this day, shall have their hearts and Souls so wrapped up in the pleasure of God their Saviour, that it shall be their delight, to see all things, though once never so near and dear unto them; yet now to perish, if not according to his word and will: Thy will be done, is to be always our Language here; but to delight to see it done in all things, though it tend never so much to the distruction of what we love: to delight, I say, to see it done in the height and perfection of delight: it will be when we come to Heaven, p. 61or when the Lord shall come to judge the World. Mat. 6. 10.

But thirdly, The sole end of the counting of the Saints at the day of God, it will be, not onelyonly for the vindication of the righteousness, holiness, and purity of the Word, neither will it center onelyonly in the manifestation of the knowledg and heart-discerning nature of Christ (though both these will be in it. Revel. 2. 22, 23.) But their very remembrances and sight of the sin and vanity that they have done while here: it shall both set off, and heighten the tender affections of their God unto them; and also increase their joy and sweetness of Soul; and clinging of heart to their God. Saints while here, are swee…ly sensible, that the sense of sin, and the assurance of pardon, will make famous work in their poor hearts. Ah; what meltings without guilt! what humility without casting down! and what a sight of the creatures nothingness yet without fear! will this sense of sin work in the Soul. The sweetest frame, the most heart-indearing frame, that possibly, a Christian can get into, while in this World, is to have a warm sight of sin, and of a Saviour upon the heart at one time. Now it weeps not for fear, and through torment, but by vertue of constraining grace and mercy, and is at this very time, so far off of disquietness of p. 62heart, by reason of the fight of its wickedness, that it is driven into an extasie, by reason of the love and mercy that is mingled with the sense of sin in the Soul. The heart never sees so much of the power of mercy as now, nor of the vertue, value, and excellency of Christ in all his Offices as now, and the Tongue so sweetly inlarged to proclaim and cry up grace as now; now will Christ come to be glorified in his Saints, and admired in them that believe. 2 Thes. 1. 10, 11.

Wherefore, though the Saints receive by Faith the forgiveness of sins in this life, and so are passed from death to life; yet again, Christ Jesus, and God his Father, will have every one of these sins reckoned up again, and brought fresh upon the stage in the day of Judgment, that they may see and be sensible for ever, what grace and mercy hath laid hold upon them. And this I take to be the Reason of that remarkable saying of the Apostle Peter. Repent therefore and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord, and he shall send Jesus Christ, who before was preached unto you, whom the Heaven must receive till the restitution of all things, spoken of by the mouth of all the holy Prophets since the World began. Acts 3. 19, 20, 21.

p. 63If a sense of some sin (for who sees all? Psa. 19. 12.) and a sight of the love of God, will here so work upon the spirit of the godly: What will a sight of all sin do, when together with it they are personally present with their Lord and Saviour?

Yea, if a sight of some sins, with a possibility of pardon, will make the heart love, reverence, and fear with guiltless and heart-affecting fears: what will a general sight of all sin, and together with them an eternall acquittance from them, work on the heart of the Saint for ever?

Yea, I say again, if a sight of sin, and the love of God, will make such work in that Soul where yet there is unbelief, blindness, mistrust, and forgetfulness: what will a sight of sin do in that Soul, who is swallowed up of love, who is sinless, and temptationless; who hath all the faculties of Soul and Body strained, by love and grace, to the highest pin of perfection, that is possible to be in glory injoyed and possessed? O the wisdom and goodness of God, that he at this day, should so cast about the worst of our things, even those that naturally tend to sink us, and damnus, for our great advantage! All things that shall work together for good, indeed, to them that love God. Rom. 8. 28. Those sins that brought a curse upon the whole p. 64World, that spilt the heart-blood of our dearest Saviour, and that laid his tender Soul under the flaming wrath of God, shall by his wisdom and love, tend to the exaltation of his Grace, and the inflaming of our affections to him for ever and ever. Revel. 5. 9, 10, 11, 12, 13, 14.

'Twill not be thus with Devils, 'twill not be thus with Reprobates; the saved onelyonly have this priviledge peculiar to themselves: (wherefore to vary a little from the matter in hand, will God make that use of sin, even in our counting for it, that shall in this manner work for our advantage? why then, let Saints also make that advantage of their sin, as to glorifie God thereby, which is to be done, not by saying, Let us do evill that good may come, or, let us sin that Grace may abound; but by taking occasion by the sin that is past to set the Crown upon the Head of the Christ for our justification. Continually looking upon it, so as to press us to cleave close to the Lord Jesus, to grace and mercy through him, and to the keeping of us humble for ever, under all his dispensations and cariages to us.

Now having counted for all their evil, and confessed to Gods glory, how they fell short, and did not the truth in this, or that, or other particulars; and having received their eternall p. 65acquittance from the Lord and Judg, in the sight of both Angels and Saints: forthwith the Lord Jesus will make inquiry into all the good and holy actions and deeds they did do in the World. Now there shall all things be reckoned up, from the very first good thing that was done by Adam or Abel, to the last that will fall out to be done in the World. The good of all the holy Prophets, of all Apostles, Pastors, Teachers, and helps in the Church: here also will be brought forth and to light, all the good Cariages of Masters of Families, of Parents, of Children, of Servants, of Neighbours, or what ever good thing any man doth; but to be general and short, first, here will be a recompence for all that have sincerely laboured in the Word and Doctrine, I say, a recompence for all the Souls they have saved by their Word, and watered by the same.

Now shall Paul the Planter, and Apollo the Waterer, with every one of their Companions, receive the reward that is according to their works. 1 Cor. 3. 6, 7, 8.

Now all the Preaching, praying, watching, and labour thou hast been at, in thy endeavouring to catch men from Satan to God, shall be rewarded with spangling glory. Not a Soul thou hast converted to the Lord Jesus, nor a Soul thou hast comforted, strengthned, or p. 66helped by thy wholsom Counsel, admonition, and comfortable speech; but it shall stick, as a Pearl in that Crown which the Lord the Righteous Judge shall give thee at that day. 2 Tim. 4. 7, 8. That is, if thou dost it willingly, delighting to lift up the name of God among men; if thou doest it with love, and longing after the Salvation of sinners, (otherwise thou wilt have onelyonly thy labour for thy pains, and no more: if I do this willingly, I have a reward; but if against my will, a dispensation of the Gospel is committed to my charge. 1 Cor. 9. 17. Phil. 1. 15. But I say, if thou do it graciously, then a reward followeth; for what is our hope, or joy, or Crown of rejoycing, are not even ye, saith Paul, in the presence of our Lord Jesus Christ at his coming, for ye are our glory and joy. 1 Thes. 2. 19, 20. Let him therefore that Christ hath put into this Harvest, take comfort in the midst of all his sorrow, and know, that God acknowledgeth that he that converteth a sinner from the errour of his way, doth even save that Soul from death, and covereth a multitude of sins. Wherefore labour to convert, labour to water, labour to build up, and to feed the flock of God which is among you, taking the oversight thereof not by constraint; but willingly, not for filthy lucre, but of a ready mind; and when the chief Shepheard shall appear, ye shall p. 67receive a Crown of Glory that fadeth not away Jam. 5. 20. 1 Pet. 5. 2, 3, 4.

Secondly, And as the Ministers of Christs Gospel shall at this day be recompensed: so shall also those more private Saints be with tender affections, and love looked on, and rewarded for all their work and labour of love, which they have shewed to the name of Christ, in ministring to his Saints, and suffering for his sake. Whatsoever good thing any man doth, the same shall he receive of the Lord, whether he be bond or free. Heb. 6. 10. Ephes. 6. 8. Ah! little do the People of God think, how largely and thorowly, God will at that day, own and recompence all the good and holy acts of his People. Every bit, every drop, every rag, and every nights harbour, though but in a wisp of straw, shall be rewarded in that day before men and Angels. Whosoever shall give to drink, to one of these little ones, a Cup of cold water, onelyonly in the name of a Disciple: verily I say unto you, saith Christ, He shall in no wise loose a Disciples reward. Mat. 10. 40, 41, 42. Therefore when thou makest a Feast, saith he, Call the poor, the maimed, the lame, and the blind, and thou shalt be blessed; for they cannot recompence thee, for thou shalt be recompenced at the Resurrection of the Just. Luk. 14. 13, 14. If there be any repentance among the godly at this day, it will be, p. 68because the Lord Jesus in his person, members, and word, was no more owned, honoured, entertained, and provided for by them, when they were in this World: For it will be ravishing to all, to see what notice the Lord Jesus will then take of every Widows mite. He, I say, will call to mind, even all those acts of me…cy and kindness, which thou hast shewed to him, when thou wast among men. I say, he will remember, cry up, and proclaim before Angels and Saints, those very acts of thine, which thou hast either forgotten, or through bashfulness wilt not at that day count worth the owning. He will reckon them up so fast, and so fully, that thou wilt cry Lord, When did I do this? and when did I do the other? When saw we thee a hungry, and fed thee? or a thirst, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and cloathed thee? or when saw we thee sick, or in prison, and came unto thee? and the King shall answer and say unto them, verily I say unto you, in as much as ye did it unto one of the least of these my Brethren, ye did it unto me. Mat. 25. 37, 38, 39, 40. The good works of some are manifest before hand, and they that are otherwise cannot be hid. p. 691 Tim. 5. 25. Whatever thou hast done to one of the least of these my Brethren, thou hast done it unto me. I felt the nourishment of thy food, and the warmth of thy fleece. I remember thy loving and holy visits, when my poor members were sick, and in prison, and the like. When they were strangers, and wanderers in the World, thou tookest them in. Well thou good and faithful Servant, enter Thou into the Joy of thy Lord. Matth. 25. 21, 22, 23, 34, 35, 36.

Thirdly, Here also will be a reward for all that hardness, and Christian induring of affliction that thou hast met with for thy Lord, while thou wast in the World. Here now will Christ begin from the greatest suffering, even to the least, and bestow a reward on them all: from the blood of the suffering Saint, to the loss of an hair: nothing shall go unrewarded. Heb. 11. 36, 37, 38, 39, 40. 2 Cor. 4. 8, 9, 10, 11, 12, 13, 14. For these light afflictions which are but for a moment, they work out for us, a far more exceeding, and eternall weight of glory. 2 Cor. 4. 17. Behold by the Scriptures, how God hath recorded the sufferings of his People, and also how he hath promised to reward them. Blessed are they that are persecuted for p. 70righteousness sake, for theirs is the Kingdom of Heaven. Blessed are ye, when men shall revile you, and speak all manner of evil against you, falsly for my sake, rejoyce, Luk. 6. 22, 23. leap for joy, and be exceeding glad, for great is your reward in Heaven. Mat. 5. 16, 17, 18. And every one that hath forsaken Houses, or Brethren, or Sisters, or Father, or Mother, or Wife, or Children, or Laws for my names sake, shall receive an hundred fold, and shall inherit everlasting life. Matth. 19. 29.

Fourthly, There is also a reward at this day, for all the more secret, and more retired works of Christianity: there is not now one act of faith in thy Soul, either upon Christ, or against the Devil, and Antichrist; but it shall in this day be found out, and praysed, honoured and glorified; in the face of Heaven, 1 Pet. 1. 7.

2. There is not one groan to God in secret, against thy own lusts, and for more grace, light, spirit, sanctification, and strength to go thorow this World like a Christian; but it shall even at the coming of Christ, be rewarded openly. Matth. 6. 6.

p. 713. There hath not one tear dropped from thy tender eye against thy lusts, the love of this World, or for more Communion with Jesus Christ, but as it is now in the bottle of God; so then it shall bring forth such plenty of reward, that it shall return upon thee with abundance of increase. Blessed are ye that weep now; for ye shall laugh. Thou tell est my wonderings, and puttest my tears into thy Bottle, are they not in thy Book? They that sow in tears, shall reap in joy. He that goeth forth and weepeth, bearing precious seed shall doubtless come again, bringing his sheaves with him. Psal. 56. 8. Psal. 126. 5 6. Luk. 6. 21.

Having thus in brief shewed you something concerning the Resurrection of the Saints, and that they shall count with their Lord at his coming, both for the burning up what was not according to the truth, and rewarding them for all their good. It remains, that I now in few words, shew you something also of that with which they shall be rewarded.

First then, those that shall be found in the day of their Resurrection, when they shall have all their good things brought upon the stage; they I say, that then shall be found the People most laborious for God while here: they shall at that day injoy the greatest portion of God, or shall be possessed with most of the glory of the God-head then. For that is the portion of p. 72Saints in general. Rom. 8. 17. Lam. 3. 24. And why shall he that doth most for God in this World, injoy most of him in that which is to come? but because by doing and acting, the heart, and every faculty of the Soul is inlarged, and more capatiated, whereby more room is made for glory. Every Vessel of Glory shall at that day be full of it; but every one will not be capable to contain a like measure. And so if they should have it communicated to them, would not be able to stand under it; for there is an eternall weight in the glory that Saints shall then injoy; and every Vessel must be at that day filled, that is, have its heavenly load of it. 2 Cor. 4. 17.

All Christians have not the same injoyment of God in this life, neither indeed were they able to bear it, if they had it. 1 Cor. 3. 2. But those Christians that are most laborious for God in this World, they have already most of him in their Souls, and that not onelyonly because diligence in Gods wayes, is the meanes whereby God communicates himself; but also because thereby the senses are made more strong, and able, by reason of use to understand God, and to discern both good and evill. Heb. 5. 13, 14. Mat. 13. 11, 12. To him that hath, to him shall be given, and he shall have more abundance. He that laid out his pound for his p. 73Master, and gained ten therewith, he was made Ruler over ten Cities; but he that by his pound gained but five, he was made Ruler over but five. Luk. 19. 16, 17, 18, 19. Dan. 1. 3, 4. Often, he that is best bred in his youth, he is best able to manage most, when he is a man touching things of this life) but alwayes he that is best bred, and that is most in the Bosom of God, and that so acts for him here: he is the man that will be best able to injoy most of God in the Kingdom of Heaven. It is observable, that Paul saith, Our afflictions work out for us a far more exceeding and eternal weight of glory. Our afflictions do it, not onelyonly because there is laid up a reward for the afflicted; according to the measure of affliction; but because afflictions, and so every service of God, doth make the heart more deep, more experimentall, more knowing, and profound; and so more able to hold, contain, and bear more. Every man shall receive his own reward, according to his own labour. 1 Cor. 4. 17. Psal. 119. 71. 1 Cor. 3. 8. And this is the reason of such sayings as these; Lay up for your selves a good foundation against the time to come, that you may lay hold on eternall life: which eternall life, is not the matter of our Justification from sin in the sight of God; for that is done freely by Grace, through Faith in Christs bloud; (but p. 74here the Apostle speaks of giving of Alms) but it is the same that in the other place he calls the far more exceeding and eternall weight of glory. And hence it is, that he in his stirring them up to be diligent in good works, doth tell them, that he doth not exhort them to it, because he wanted, but because he would have fruit that might abound to their acco…n…, as he saith also in another place, Beloved Brethren, be stedfast, unmoveable, alwayes abounding in the work of the Lord; for as much as ye know that your labour is not in vain in the Lord. 1 Tim. 6. 18, 19. Phil. 4. 16, 17. 1 Cor. 15. 58. Therefore I say, the reward that the Saints shall have at this day for all the good they have done, it is the injoyment of God, according to their works: though they shall be freely justified and glorified without works.

Secondly, As the injoyment of God at that day, will be to the Saints, according to their works and doings. (I speak not now of Justification from sin) so will their prayse and commendations at that day, be according to the same, and both of them their degrees of glory; for I say, as God by communicating of himself unto us at that day, will thereby glorifie us, so also he will for the adding all things p. 75that may furnish with glory every way, cause to be proclaimed in the face of Heaven, and in the presence of all the holy Angels: every thing that hath for God, his ways, and people, been done by us while here we have been. Whatsoever hath bin spoken in darkness, shall be heard in the light: and that which ye have spoken in the ear in Closets, shall be proclaimed upon the House tops. Again, he that shall confess me, saith Christ, before men, him will I confess before the Angels of God.

Now as he of whom Christ is ashamed when he comes in his glory, and in the glory of the holy Angels, will then lie under unconceiveable disgrace, shame, dishonour, and contempt: so he whom Christ shall confess, own, commend, and prayse at that day, must needs have very great Dignity, Honour, and Renown; for then shall every man have prayse of God, to wit, according to his works. Luke 12. 2, 3. Mark 8. 38. Mat. 10. 32. 1 Cor. 4, 5. Now will Christ proclaim before thee, and all others, what thou hast done, and what thou hast suffered, what thou hast owned, and what thou hast withstood for his name. This is he that forsook his goods, his Relations, his Country, and life for me: this is the man that overcame p. 76the flatteries and threats, allurements and inticings of a whole World for me; behold …i…, he is an Israelite indeed, the top man in his Generation, none like him in all the Earth. It is said, that when King Ahasuerus, had understanding of how good service Mordeeai the Jew had done to, and for him, he commanded that the royall Apparel, and the Crown, with the Horse that the King did ride on, should be given to him, and that he should with that Crown, Apparel, and Horse, be had through the City, in the presence of all his Nobles, and that Proclamation should be made before him: thus shall it be done to the man whom the King delighteth to honour. Esth. 6. 9, 10, 11.

Ahasuerus in this was a Type, to hold forth to the Children of God, how kindly he will take all their labour and service of love, and how he will honour and dignifie the same, as Christ saith, Let your loins be girded about, and your lights burning, and you your selves like unto men that wait for their Lord, when he will return from the Wedding: that when he cometh and knocketh, ye may open to him immediately, blessed are those servants, whom their Lord when he cometh, shall find watching. Verily I say unto you, that he shall gird himself, and p. 77shall make them sit down to meat, and shall come forth and serve them. Luke 12. 35, 36, 37. The meaning is, that those souls that shall make it their business to honour the Lord Jesus Christ, in the day of their temptation, he will make it his business to honour and glotifie them in the day of his glorification. Verily, I say unto you, that he will make them sit down to meat, and shall come forth and serve them; if any man will serve me, saith he, him will my Father honour. Joh. 12. 26. Job 1. 8. Joh. 1. 47. Mark 14. 9. Rev. 3, 4. Rev. 14. 12. 3, 4, 5. It hath bin Gods way in this World, to proclaim the acts and doing of his Saints in his Word, before all in this World, and he will do it in that which is to come.

Thirdly, Another thing that shall be yet added to the glory of the Saints, in the Kingdom of their Saviour, at his coming, is, they shall every one of them then have his Throne and place of degree on Christs right hand, and on his left, in his glorious Kingdom, according to the relation they stand in to Christ, as the members of his Body; for as Christ will have a special eye on us, and a tender and affectionate heart, to recompence to the full every p. 78good thing that any man doth for his name in this World: so also he will have as great regard, that there be to every member of his body, the place, and state that is comely for every such member. When the Mother of Zebedees Children petitioned our Saviour, that he would grant to her, that her two Sons might fit the one on his right hand, and the other on his left in his Kingdom: though he did not grant to her the request for her Children, yet he affirmed, that there would be places of degrees and honour in Heaven, saying, To sit on my right hand and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father. See Mat. 20. 20, 21, 22, 23. In the Temple, there were Chambers bigger, and lesser, higher and lower, more inward and more outward: which Chambers were types of the Mansions that our Lord when he went away, told us he went to prepare for us. In my Fathers House are many mansions, if it were not so, I would have told you, I go to prepare a place for you, &c. Joh 14. 1, 2, 3. The foot here, shall not have the place prepared for the eye, nor yet the hand, that which is prepared for the ear; but every one shall have his own place in the Body of Christ, and the glory also prepared for such a relation: order, as it is comely in Earth, so much more in the Kingdom of the p. 79God of Order, in Heaven; where all things shall be done in their utmost perfections. Here shall Euoch, Noah, Abraham, Moses, Joshuah, David, with the Prophets, have every one his place, according to the degree of old Testament Saints. As God said to Daniel, Go thy way till the end be; for thou shalt rest, and stand in the lot at the end of the days. Dan. 12. 13. And here also, shall Peter, Paul, Timothy, and all other the Church-Officers have their place, and Heavenly state, according as God hath set them in the Church in the New Testament. As Paul saith of the Deacons, They that use the Office of a Deacon well, they purchase to themselves a good degree, and great boldness in the faith which is in Christ. 1 Tim. 3. 13. And so of all other Saints, be they here of what Ranck, Quality, or place in the Church soever, they shall have every one his state, his Heavenly State, according as he standeth in the Body. As he saith, seeing those members that are most feeble, are necessary, to them shall be given more abundant honour. 1 Cor. 12. 22, 23. Of this Heavenly Order in the Kingdom of Christ, when his Saints are risen from the dead, was Solomon a notable Type in his Family, and among his Servants and Officers, who kept such exactness in the famous order, in which he had placed all about him, that it did amaze and p. 80confound beholders. For when the Queen of Sheba had seen the wisdom of Solomon, and the House which he built, and the meat of his Table, the sitting of his Servants, and the attendance of his Ministers, and their Apparel, his Cup-bearers also, and their Apparel, and the ascent by which he went up into the House of the Lord: there was no more spirit in her. 2 Chron. 9. 3, 4. Glorious things are spoken of thee, O thou City of God.

Having gone thus far, I shall now come to the second part of the Text, to wit, that there shall be a Resurrection of the wicked. There shall be a Resurrection of the dead, both of the Just and unjust. For as the Just go before the unjust, in Name and Dignity, and Honour, so they shall in the last day, go before them in the Resurrection.

Now then, when the Saints have thus risen out of their Graves, given up their accounts, received their glory, and are set upon the Thrones, (for there are set Thrones of Judgement, the Thrones of the House of David.) Psal. 122. 5. When I say, they are all of them in their royall Apparel, with Crowns of glory, every one presenting the Person of a King: then come the unjust out of their Graves, p. 81to receive their Judgment for what they have done in the body. As Paul saith, We must all appear before the Judgment Seat of Christ, that every one, (both Saints and sinner) may receive the things done in the body, whether it be good, or whether it be bad.

But now because I would prove by the words, whatever I would have others receive for a truth: therefore I shall in few particulars, prove the Resurrection of the wicked.

First then, it is evident, that the wicked shall rise from the very termes and names that the raised shall then go under, which is the very same names that they did go under when they lived in this World. They are called the Heathen, the Nations, the World, the wicked, and those that do iniquity; they are called Men, Women, Sodom, Sidon, Bethsaida, Capernaum, and Tire. The Men of Ninive shall rise up in Judgment, the Queen of the South shall rise up in the Judgment, and it shall be more tolerable for Sodom in the day of Judgment, then for other sinners that have resisted more light. The Heavens and the Earth that now are, are kept in store, reserved unto fire against the day of Judgement, and perdition of ungodly men. p. 822 Pet. 3. 7. Mat. 12. 41, 42. Mat. 11. 21, 22, 23, 24. Luk. 10. 12, 13, 14. Joel 3. 12, 13, 14. Mat. 25. 32. Jud. 14. 15. Now these Termes, or Names, are not given to the spirits of the wicked onelyonly; but to them as consisting of Body and Soul. Further, Christ tells his adversaries, when they had apprehended him, and shamefully intreated him, that yet they should see him sit on the right hand of power, and coming in the Clouds of Heaven, as John also doth testifie, saying, Behold he cometh with Clouds, and every Eye shall see him, and they also that pierced him, and all the kinreds of the Earth shall wail because of him. Mat. 26. 64. Revel. 1. 7. Now none of these sayings are yet fulfilled, neither shall they, untill his second coming; for though the Jews did many of them see him, when he did hang upon the Cross, yet then he was not coming in the Clouds of Heaven, neither did then all kinreds of the Earth wail because of him. No, this is reserved till he comes to judge the World; for then shall the ungodly be so put to it, that gladly they would creep into the most invincible Rock or Mountain under Heaven, to hide themselves from his Face, and the Majesty of his Heavenly presence. Rev. 6. 14, 15, 16, 17. There shall therefore, p. 83that this may be brought to passe, be a Resurrection of the dead, both of the just, and unjust. For though an opinion of no Resurrection may now lull men asleep, in security and impiety, yet the Lord, when he comes, will rouse them, and cause them to awake; not onelyonly out of their security, but out of their Graves, to their doom, that they may receive for their errour, the recompence that is meet.

Secondly, The Body of the ungodly must, at the last, arise out of the Grave, because that Body and their Soul, while they lived in the World, were Co-partners in their lusts and wickedness. God is a God of knowledge, and by him actions are weighed. 1 Sam. 2, 3. Eccles. 12. 14. He will therefore bring every work into Judgement, with every secret thing. And as he will bring into Judgement every work, so will he also the worker thereof, Revel. 20. 12, 13, 14. even the Dead, small and great. It is not in God to lay the punishment where the fault is not, neither to punish a part of the damned for the whole. With righteousness shall be judge the World, and the People with Equity, shall not the Judge of all the Earth do right? Psal. 98. 9. Gen. 18. 25. As therefore the Body was Copartner with the Soul in sinning, so shall every man receive the things done in his Body, according p. 84to what he hath done. Wherefore he saith in another place, Behold I come quickly, and my Reward is with me, to give every man according as his work shall be, Rev. 22. 12. There shall therefore be a Resurrection of the Dead, both of the just, and unjust.

3. The body of the wicked must rise again, because as the whole man of the just also that is the Vessel of mercy & glory: so the whole man of the unjust, is the Vessel of wrath and destruction. There are, saith Paul, in a great House, not onelyonly. Vessels of Gold and of Silver, but also of Wood and of Earth, and some to Honour, and some to dishonour. Now as he sheweth us these Vessels to honour, they are good men, and the vessels to dishonour are the bad. 2 Tim. 2. 20, 21. Now as these vessels to dishonour, are called the vessels of wrath: so it is said, that God with much long suffering, doth suffer them to be fitted to destruction. Rom. 9. 22. how they are thus fitted, he also further sheweth, where he saith, They do after their hardness and impenitent heart, treasure up wrath against the day of wrath, and the Revelation of the righteous Judgement of God. Rom. 2. 5. Which treasures of wickedness, James saith, it is treasured up against the last dayes, (which is the time of Judgement,) and observe p. 85it, He saith, that then it shall eat their flesh, as it were fire. Jam. 5. 12. 3. Now then their Bodies being the vessels of the wrath of God, and again, seeing with this wrath they must be possessed at the last day, that their flesh must with it be eaten, it is evident, that their body must rise again out of their Graves, and before the Judgement Seat appear; for it is from thence, that each of them must go with his full load to their long and eternal home, where their Worm dieth not, and their fire is not quenched. Mark 9. 47, 48.

Fourthly, The severity of the hand of God towards his Children, with his forbearance of his enemies, doth clearly bespeak a Resurrection of the ungodly, that they may receive the reward for their wickedness which they have committed in this World. We know, that while the eyes of the wicked start out with fatness, the godly are plagued all the day long, and chastned every morning. Psal. 73. 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14. Wherefore it is evident, that the place and time of the punishment of the ungodly, it is another World. If Judgement begin at the House of God, what will the end of them be, that obey not the Gospel of God? and if the Righteous scarcely be saved, where shall the ungodly and sinner appear? 1 Pet. 4. p. 8617, 18. Alas, poor Creatures! they now plot against the Righteous, and gnash upon them with their teeth; but the Lord laugheth at them, for he seeth their day is coming; for as he saith, the wicked is reserved, or let alone in his wickedness, to the day of destruction, and shall then be brought forth to the day of wrath, Psal. 37. 12, 13. though in the mean time, he may go to his Grave in his banner, and rest within his Tomb. As Peter saith again, Job 21. 29, 30, 31, 32. the Lord knoweth how to deliver the godly out of temptation, but to reserve the unjust to the day of Judgement to be punished, 2 Pet. 2. 9. And Jude saith, for them is reserved the blackness of darkness for ever. Jude 13. The punishment of the ungodly, it is reserved till the day of Judgement, which will be the time of their Resurrection.

Observe, first, The wicked must be punished.

Secondly, The time of their punishment, is not now, but at the day of Judgement.

Thirdly, This day of Judgement, must be the same with the Resurrection of the Dead, at the end of this World. As therefore the Tares p. 87are gathered and burned in the fire, so shall it be in the end of this World. The Son of Man shall send forth his Angels, and they shall gather out of his Kingdom all things that offend, and them that do iniquity, and shall cast them into a Furnace of fire, there shall be weeping, and gnashing of Teeth. Mat. 13. 40, 41. There shall then be a Resurrection of the Dead, both of the just, and unjust.

Fourthly, The Soveraignty of the Lord Jesus over all Creatures, doth plainly foreshew a Resurrection of the bad, as well as of the good. Indeed, the unjust shall not arise, by vertue of any relation they stand in to the Lord Jesus, as the Saints shall; but yet, because all are delivered into his hand, and he made Soveraign Lord over them: therefore, by an Act of his Soveraign Power, they that are ungodly, shall arise, this is Christs own Argument, The Father judgeth no man, saith he, but hath committed all Judgment unto the Son, that is, Count him, and fall before him as their Soveraign Lord, even as they honour the Father, and he hath given him authority, to execute Judgement also, because he is the Son of Man. And then p. 88he adds, Marvel not at this, for the hower is coming, that all that are in their graves shall hear his Voyce, and shall come forth, they that have done good, to the Resurrection of life; and they that have done evill, to the Resurrection of damnation. Joh. 5. 22, 23, 27, 28, 29. From hence also Paul argueth, saying, For this cause he both dyed, rose, and revived, that he might be Lord both of the dead and living. And then adds, We must all stand before the Judgement Seat of Christ. Rom. 14. 9. 10.

Pray mind these words, Jesus Christ by his Death and Resurrection, did not onelyonly purchase Grace, and Remission of sins, for his Elect, with their Eternal Glory; but did thereby also obtain of the Father, to be Lord, and Head over all things, whether they be things in Heaven, or things on Earth, or things under the Earth, All Power, saith he, in Heaven and in Earth, is given unto me, and I have the Keys of Hell and of Death. Mat. 28. 18. Rev, 1. 18. So that all things, I say, whether they be visible, or invisible, whether they be Thrones or Dominions, or Principalities or Powers; all things were created by him, and p. 89for him. Col. 1. 16. This being thus, at the Name of Jesus, every knee must bow, and every Tongue confess that he is Soveraign Lord, to the glory of God the Father. Phil. 2. 9, 10, 11. Now that this may be done, He hath his Resolutions upon a Judgement-day,See more of this in their Judgement. in which, he to shew himself his People, his Way, and Word in their Glory, will have all his Enemies raised out of their Graves, and brought before him, where he will sit upon them in the Throne of his Glo…y, and will shew them then, who is the onelyonly Potentate, the King of Kings, and Lord of Lords. Mat. 25. 31, 32. 1 Tim. 6. 14, 15.

Beloved, He comes with ten thousand of his Saints, to execute Judgement upon all, and to convince all that are ungodly among them, of all their ungodly deeds which they have committed, and of all their wicked speeches which ungodly sinners have spoken against him. Jude 14, 15.

Fifthly, The great preparation that God hath made for the Judgement of the wicked, doth clearly demonstrate their rising forth out of their Graves.

First, He hath appointed the day of their rising.

p. 90Secondly, He hath appointed their Judge, to judge them.

Thirdly, He hath Recorded all their acts and doings against that day.

Fourthly, He hath also, already appointed the Witnesses to come in against them.

Fifthly, The Instruments of death and misery, are already prepared for them.

For the first, he hath appointed the day of their rising, which day, John calleth the time of the dead, that they should be judged. Which time, Paul saith, is a time fixed; he hath appointed a day, in which he will judge the World, &c. This time and day, Christ brings down to an houre, saying, The hour is coming, when all that are in their Graves, shall hear his Voyce, and shall come forth, &c. Revel. 11. 18. Acts 17. 30, 31. Joh. 5. 28, 29.

Secondly, As he hath appointed the day, so he hath appointed the Judge, He hath appointed a day in which he will judge the World in Righteousness, by that Man whom he hath ordained, of which he hath given assurance to all men, in that he hath raised him from the Dead. This Man p. 91is Jesus Christ;for it is He that is ordained of God, to be the Judge of the Quick and the Dead. Acts 17. 30, 31. Acts 10. 40 41, 42.

Thirdly, All their deeds and works, to a word and thought, and every one already Recorded and Inrolled in the Books of the Laws of Heaven against that day. The sin of Judah, is written with a pen of Iron, and with the point of a Diamond, upon the Tables of their heart. And again, saith God, Write it in a Table, and note it in a Book, that it may be for the time to come, even for ever and ever, that this is a rebellious House, &c. Jer. 17. 1. Isa. 30. 8, 9.

Fourthly, God hath prepared his Witnesses against this day, James 5. 1. Job 20. 27. Mat. 24. 14. Rom. 2. 14, 15. Malac. 3. 5.

Fifthly, The Instruments of Death, and Eternal misery, are all already prepared, He hath prepared for them the Instruments of Death, he hath ordained his Arrows against the face of persecutors, Psal. 7. 11, 12, 13. Psal. 21. 12. Hell is of old prepared, he hath made it deep and large, the fire, the everlasting fire is also now of a long time prepared; the heavy weights of Gods Curse, are also ready, and their damnation now of a long time slumbereth not. Isa. 30, 33. Mat. p. 9225. 41. Deut. 29. 19, 30. 2 Pet. 2, 3. But now I say, how rediculous a business would all this be, if these things should be all prepared of the onelyonly wise God, and there should be none to be judged; or if he that is ordained Judge, should not either through want of power, or will, Command these Rebels, and force them before his Judgement-Seat. Glad indeed, would the sinners be, if these things might be true. Glad I say, at very heart, if they might be in their secret places of darkness, and the Grave for ever; but it must not be, the day of their rising is set; the Judge is appointed, their deeds are written; the deep Dungeon is with open mouth, ever waiting for them; wherefore at the day appointed, neither Earth, nor Death, nor Hell can hinder: There shall be a Resurrection of the Dead, both of the just, and unjust.

Lastly, Besides what hath been said, I cannot but believe, there shall be a Resurrection of the wicked at the last day, because of the ungodly consequences, and errours that do most naturally follow the denyal thereof.

For first, He that taketh away the Doctrine of the Resurrection of the wicked: he taketh away one of the main Arguments that God p. 93hath provided for to convince a sinner, of the evill of his w…yes; for how shall a sinner be convinced of the evill of sin, if he be not convinced of the certainty of eternall Judgement? and how shall be he be convinced of eternall Judgement, if you perswade him, that when he is dead, he shall not at all arise? (especially seeing the Resurrection of the Dead, and eternall Judgement, must unavoidably be one the forerunner of the other. Heb. 6. 2. It was Pauls reasoning of Righteousness, Temperance, and Judgement to come, that made Felix tremble. 'Tis this also he calleth the Argument of terrour, wherewith he perswaded men. This was Solomons Argument, and Christs also, where he saith, That every idle word that man shall speak he shall give an account thereof, in the day of Judgement. Acts 24, 25. 2 Cor. 5. 10, 11. Eccles. 11. 9. Mat. 12. 36.

Secondly, They that deny the Resurrection of the wicked, they do both allow and maintain the chief Doctrine of the Ranters, with most of the debauched persons in the World. For the Ranters deny it both in principle and practice, and the other in practice, at least. Now to me it is very strange, that these men above all other, should both know and live in the Doctrines of the Kingdom of God: especially, p. 94seeing the denyal hereof is an evident token of one appointed to wrath and destruction. 2 Tim. 2. 18. But to be plain, There shall be a Resurrection of the Dead, both of the just, and unjust: Wherefore, whatever others may say, or profess, being beguiled by Satan, and their own hearts, yet do thou fear him that can destroy both Body and Soul in Hell. Matth. 10. 28.

There shall be a Resurrection of the Dead, both of the just, and unjust. Rev. 20. 13. And the Sea gave up the Dead that were in it, and Death and Hell delivered up the Dead that were in them.

Having in the first place shewed you, that the wicked must arise; I shall in the next place shew you the manner of their rising. And observe it, as the very Title of the just, and unjust, are opposites, so they are in all other matters, and in their Resurrections.

First then, as the just in their Resurrection do come forth in incorruption: the unjust in their Resurrection, shall come forth in their corruptions; for though the ungodly at their Resurrection, shall for ever after, be incapable of having Body and Soul separate: or of their being annihilated into nothing, yet it shall be far from them to rise in incorruption; for if they p. 95arise in incorruption, they must arise to life, and also must have the Conquest over sin and death; 1 Cor. 15. 54. But that they shall not; for it is the Righteous onelyonly, that put on incorruption, that are swallowed up of life. The wickeds Resurrection, it is called the Resurrection of damnation. Joh. 5. 28. These in their very Resurrection, shall be hurt of the second Death. They shall arise in death, and shall be under it, under the gnawings, and terrours of it, all the time of their Arraignment. As it were, a living death shall feed upon them, they shall never be spiritually alive, nor yet absolutely dead; but much after that manner, that natural death, and Hell, by reason of guilt, doth feed on him, that is going before the Judge, to receive his Condemnation to the Gallows. You know, though a Felon go forth of the Goal, when he is going to the Bar for his Arraignment, yet he is not out of prison, or out of his Irons for that; his Fetters are still making a noise on his heels, and the thoughts of what he is to hear by and by from the Judge, is still frighting and afflicting his heart, Death, like some evil Spirit of Ghost, doth continually haunt him, and playeth the Butcher continually in his Soul and Conscience, with frights and fears about the thoughts p. 96of the sudden, and unsupportable after-clap, by and by he is to meet withall.

Thus I say, will the wicked come out of their Graves, having yet the Chains of eternal death hanging on them, and the talons of that dreadful Ghost fastned in their Souls. So that life will be far from them, even as far as Heaven is from Hell. This morning to them, is even as the shadow of death. They will then be in the very terrours of the shadow of Death. Job 24. 17. As Christ saith, Their Worm never dies, and their fire is never quenched. Mark 8. 43, 44. From Death to Eternity, it never shall be quenched, their bed is now among the flames; and when they rise, they will rise in flames; while they stand before the Judge, it will be in flames, even in the flames of a guilty Conscience: they will in their coming before the Judge, be within the very Jaws of death and destruction. Thus I say, the ungodly shall be far off from rising as the Saints; for they will be even in the Region and shadow of Death. The first moment of their rising, Death will be ever over them, ever feeding on their Souls; and ever presenting to their hearts, the heights, and depths, of the misery that now must seize them, and like a bottomless Gulf▪ must swallow them up. They shall come out of their holes, like p. 97worms of the Earth, and be afraid of the Lord our God. Micah 7. 17.

Secondly, As the Resurrection of the godly, shall be a Resurrection in Glory: So the Resurrection of the wicked, it will be a Resurrection in dishonour. Yea, as the glory of Saints, at the day of their rising, will be glory unspeakable: so the dishonour of the ungodly at that day, it will be dishonour beyond expression. As Daniel saith, The good shall, arise to everlasting life; but the wicked to shame, and everlasting contempt. Dan. 12. 2. And again, When thou, O God, awakest, that is, to judge them, Thou shalt despise their Image. Psal. 73. 20. Never was Toad or Serpent more loathsome to any, then these will be in the eyes of God, in their rising forth of their Graves. When they go to their Graves, saith Job, their bones are full of the sin of their youth, which lyeth down in the dust with them. Job 20. 11. And a rise they shall, in the same noisom and stinking condition; foras Death leaves, so Judgment finds them. At the Resurrection then of these ungodly: they will be in a very loathsom condition.

The ungodly at their death, are like the Thistle-seed; but at their rising, they will be like the Thistle grown; more noysom, offensive, and provoking to rejection abundance. Then such dishonour, shame and contempt, p. 98will appear in them: that neither God nor Christ, Saints nor Angels, will so much as once regard them, or vouchsafe one to come near them. He beholdeth the wicked a far off; because in the day of Grace, they would not come to hand, and be saved, therefore now they shall, all as thorns, be thrust away, as with fences of Iron. 2. Sam. 23. 6, 7. Their rising, is called the Resurrection of the unjust, and so they at that day will appear, and will more stink in the nostrils of God, and all the Heavenly Hosts: then if they had the most irksome Plague-soars in the World running on them. If a man at his Birth, be counted as one cast forth to the loathing of his person: how loathsom, and irksom, dishonourable, and contemptible, will those be that shall arise Godless, Christless, Spiritless, and Graceless, when the Trumpet sounds to their Judgement, they coming out of their Graves, far more loathsom, and filthy, then if they should ascend out of the most filthy hole on Earth.

Thirdly, As the Just shall arise in power, so the wicked and unjust, in weakness and astonishment. Sin and guilt bringeth weakness, and faintness in this life: how much more, when both with all their power and force, like a Gyant, fasten on them, as God saith, Can thy p. 99hands be strong, and can thy heart indure in the day that I shall deal with thee? Eccless. 22. 14. Now will the gastly Jaws of despair gape upon thee, and now will condemnings of Conscience, like Thunder-claps, continually batter against thy weary Spirit. It is the Godly that have boldness in the day of Judgement; but the wicked will be like the Chaffe which the Wind driveth away. 1 John 4. 17. Psal. 1. 4. O the fear, and the heart-aking that will seiz them in their rising! the frightful thoughts that then will fill their throbbing hearts! Now must that Soul that hath been in Hell-fire among the Devils, possess the body again. Possess it I say, with the hot scalding stink of Hell upon it. They shall not be able to lift up the head for ever, pangs shall take hold on them, all their hands shall faint, and every mans heart shall melt, They shall be amazed one at another, their faces shall be as flames. Isa. 13. 6, 7, 8. Every thing they see, hear, or think of, shall tend to their discomfort. They must needs be weak, whom God hath left, whom guilt hath seized, and whom death is swallowing up for ever.

Fourthly, As the Just shall arise spiritual Bodies, so the unjust shall arise onelyonly as meer and naked lumps of sinful nature: not having the least help from God, to bear them up under p. 100this condition. Wherefore, so soon as ever they are risen out of their Graves: they will feel a continual sinking under every remembrance of every sin, and thoughts of Judgement, in their rising they fall, fall I say from thenceforth, and for ever. And for this Reason, the Dungeon into which they fall, is called bottomless, Rev. 20. 1. Because, as there will be no end of their misery, so there will be no stay or prop, to bare them up in it. OnelyOnly, as I said before, they shall not now, as afore, be separate Body from Soul; but both together, be bound in the cords of sin and iniquity, in which they shall now tremble as Theeves and Murderers, &c. as they go before the Judge, to hear what he will say unto them.

Now when the wicked are thus raised out of their Graves, they shall, together with all the Angels of darkness, their fellow Prisoners; be brought up, being shackled in their sins, to the place of Judgement; where there shall fit upon them Jesus Christ, the King of Kings, and Lord of Lords, the Lord chief Judge of things in Heaven, and things in Earth, and things under the Earth. On whose right hand, and left, shall fit all the Princes, and Heavenly Nobles; the Saints and Prophets, the Apostles, and Witnesses of Jesus: every one in his Kingly Attire, upon the Throne of his Glory. p. 101Joel 3. 11, 12, 13, 14. Then shall be fulfilled that which is written, As for these my enemies, that would not that I should reign over them, bring them before me to slay them. Luk. 19. 27.

When every one is thus set in his proper place, the Judge on his Throne, with his Attendants, and the prisoners coming up to Judgement: forthwith there shall issue forth a mighty fire and tempest from before the Throne, which shall compass it round about. Which fire, shall be as Bars and bounds to the wicked, to keep them at a certain distance from the Heavenly Majesty. As David saith, Psal. 50. 3. Our God will come, and not keep silence, a fire shall devour before him, and it shall be very tempestuous round about him. And again, Dan. 7. 9. His Throne was like the fiery flame, and his Wheels like burning fire. A fiery stream issued, and came forth from before him, &c.

This Preparation being made, to wit, the Judge with his Attendance on the Throne; the Bar for the Prisoners, and the Rebels all standing with gastly Jaws, to look for what comes after: Presently the Books are brought forth, to wit, the Books both of Death and Life. And every one of them opened before the sinners, p. 100duplicate page p. 101duplicate page p. 102now to be judged and condemned. For after that he had said before, Dan. 7. 10. A fiery stream issued, and came …orth from before him: he adds, thousands, thousands ministred to him, and ten thousand times ten thousand stood before him: the Judgement was set, and the Books was opened. And again, I saw a great white Throne, and him that sate upon it, from whose face, the Earth and the Heaven fled away, and there was found no more place for them; and I saw the dead, small and great, stand before God, and the Books were opened: and another Book were opened, which is the Book of Life. And the Dead were Judged out of the things that were written in the Books, according to their works. Rev. 20. 11, 12.

He doth not say, the Book was opened, as of one, but the Books, as of many. And indeed, they are more than one, two, or three, out of which the Dead shall in the Judgement, be proceeded against.

First then, there is the Book of the Creatures to be opened.

Secondly, The Book of Gods Remembrance.

p. 103Thirdly, The Book of the Law.

And fourthly, The Book of Life. For by every one of these, that is, out of what is written in them, shall the World of the ungodly be judged.