Mount Pisgah, Part 2 · Section 2 (2 of 3)

Mount Pisgah · Part 2 · Section 2 (2 of 3)

p. 110This one Scripture is a perfect prediction and model of the general Reſurrection of the Saints in the laſt day.

The Lord Jeſus from his Throne ſhall call them up by a powerful voyce: Come up hither, Clouds ſhall be their Chariots, and Horſes to carry them. And yet they ſhall Aſcend upwards by a ſupernatural principle, ſpontaneouſly, and of their own proper motion.

While, in the mean time, the whole world of reprobate Men and Angel; ſhall be left below upon the Earth, looking upward and gnaſhing their Teeth, to ſee ſuch a ſudden and tremendous Turn of things: the Saints, whom they deſpiſed and perſecuted, ſnatcht out of their reach, and aſcending in ſo much pomp and royalty to meet their glorious Redeemer; they themſelves being left behind with a certain looking for of Judgment and fiery Indignation, which ſhall devour the adverſaries. Then ſhall begin their weeping, and wailing, and gnaſhing of Teeth, which ſhall never have an end.

For Uſe,

In the firſt place it may ſerve as a Cordial to the Saints of God; Uſe 1. A Cordial.whether in reference to their own diſſolution, or the diſſolution of their precious Relations already fallen aſleep.

Behold! the deſcent of the Saints of God into the Grave, is not with ſo much weakneſs, ignominy, and abaſement, as their Aſcent after the Reſurrection, to meet their Lord in the Air, ſhall be with Power, Triumph, and Glory.

Chriſt ſhall draw them.

Clouds ſhall carry them.

Angels ſhall conduct them.

Yea, they ſhall mount up to Heaven, by vertue of thoſe Chriſt-like impreſſions ſtampt upon their glorified bodies in the Reſurrection.

Each one of theſe were ſufficient:

All theſe muſt needs be exceeding Glorious! yet,

Such honour have all the Saints!

p. 111Secondly; There is Caution in it, as well as Comfort; Uſe 2. Caution.And that is, Begin this Aſcention betimes. Labour to experience this Heavenly motion on this ſide of the Grave. Surſum corda, Lift up your heads Oh ye Gates, and be ye lift up, Oh ye everlaſting Doors: behold;

The Reſurrection and Aſcention in the future ſtate of happineſs, have their ſpring and riſe in the preſent ſtate of holineſs; they are linke in, and joyned one to another, in the eternal counſel and purpoſe of God; with the very ſame Connexion wherewith Birth and Conception are lincked together; Harveſt and Seed-time. So that look what impoſſibility there is in nature, that there ſhould be a Birth, where was no Conception; or an Harveſt, where no Semination; the ſame impoſſibility there is, that ſuch a perſon ſhould ſhare in the Reſurrection of Glory, that is a ſtranger to the Reſurrection of Grace, the new Birth; or that a Man or Woman ſhould Aſcend to meet Jeſus Chriſt in the Clouds, who in the ſtate of Regeneration, labours not often to meet Chriſt in the Mount of holy Meditation.

If therefore ye be riſen with Chriſt, Coloſ. 3.1, 2.Col 3:1Col 3:2ſeek thoſe things which are above, where Chriſt ſits at Gods right hand; ſet your affections on things above.

Chriſt, after he aroſe from the dead, did often aſcend to his Father, till, at the end of 40 days, He went up to Heaven in the ſight of his Diſciples.Acts 1.9, 10.Acts 1:9Acts 1:10

Do ye alſo imitate your bleſſed Lord, in your frequent aſcentions after him; and thereby evidence to your ſelves, not only that you are already riſen with Chriſt in the Reſurrection of Holineſs; but that ye ſhall alſo ariſe with Him, and Aſcend to Him at his coming in his Glory.

Chriſtians, let not that man think ever to be caught up to meet the Lord in the Air, who is patient of being a ſtranger to Chriſt in the Spirit; without God (in the world), Eph. 2.12.Eph 2:12and without hope; he burieth his hope of Aſcending, where Chriſt is, who burieth his heart and affections in the dunghil of worldly and ſenſual fruitions. Oh labour to ſay with the Apoſtle, though our Commoration be on Earth, our **foreign. or Traffique Burgesſhip.Converſation is in Heaven, p. 112from whence we look for a Saviour; Phil. 3.20.Phil 3:20though ye walk below, Aug. The Saints do uti mundo, but frui Deo. Carnal men do uti Deo, & frui mundo. Corpore ambulamus in terra, corde habitamus in coelo. Aug.yet live above. Though ye uſe the world, yet labour to enjoy God, and to be able to ſay with holy David, Whom have I in Heaven but thee, and there is none upon Earth that I deſire beſides thee, Pſal. 73.26.

Though ye have your converſe with men, let your Communion be with the Father and with his Son Jeſus Chriſt, 1 Joh. 1.3.

Labour to ſay with Auguſtine, Our bodies are on Earth, our hearts in Heaven: while the men of the world Earthlize Heavenly things, do you ſtudy how to Heavenlize Earthly things; labour, (as he did) to eat and drink, and ſleep Eternal Life.

So may you, with an holy Confidence, go along with the Apoſtle, from whence we look for the Lord Jeſus. Chriſtians can no further look for the Lord Jeſus to Deſcend from Heaven, then as they themſelves (in the mean time) labour to be often Aſcending with him into Heaven. Heavenlymindedneſs, is the Saints Evidence, and firſt-fruits of their Heavenly-bleſſedneſs. I have done with the ſecond Conſequent; I come to the third Conſequent of Chriſt's Coming.

Thirdly: Third Conſequent of Chriſts Coming.The Saints joyful meeting, and it is two-fold

1. One with another.

2. With Chriſt their Head.

The one is Implied, the other Expreſt.

The Saints meeting one with another, foreignis implied in this Adverbial particle, Ʋnà Together, we ſhall be caught up together with him, i. e. We, which ſhall be found alive upon the face of the Earth at Chriſts coming; together with them (which being fallen aſleep before, of elder or later time) Chriſt hath now raiſed up out of their Graves; we and they, ſhall All be caught up together, &c.

This I ſay preſuppoſeth their meeting together, antecedaneous to their Aſcention: how elſe can they co-Aſcend, if not congregated before they Aſcend? And therefore, in order of nature, though the Saints meeting together ſhould have been p. 113ſpoken to before their Aſcention; yet the ſeries of the words not well admitting this method, it will not be improper to conſider it where it meets us.

The Scripture takes notice of the Saints meeting one with another, as diſtinct from their meeting with the Lord Jeſus, Mat. 24.31. The Elect ſhall be gathered together from the four winds, from one end of the Heavens to another. At what diſtance ſoever (imaginable) they were diſperſt and ſcattered, they ſhall all meet together into one diſtinct body, or Aſſembly: And then co-aſcend, to meet their Lord. Some of the School-men apply that paſſage of the Prophet, Iſa. 10.34.Isa 10:34They ſhall Mount up with wings as Eagles, to this aſcention of the Saints after the Reſurrection. Whether that be ſo or no; we may not incongruouſly ſuppoſe, the Elect of God to be gathered together into ſome one **Some ſuppoſe the Valley of Jeh…ſhaphat.vaſt capacious tract or region of ground on the right hand of the Judgment-ſeat, from thence to take their flight together to meet the Judg in the Air.We muſt underſtand the placing of the Sheep on the right hand, and the Goats on the left hand, to be upon the ground (for the Wicked ſhall not Aſcend to meet Chriſt); and the Godly, when Aſcended, ſhall be placed on Seats round about the Throne, Mat. 25.33.Matt 25:33

And of this Congregation of the Elect, the Scripture aſſigneth a two-fold Cauſe.

1. CHRIST, the principal efficient Cauſe: The Son of man ſhall come in the Clouds, and ſhall ſend his Angels, and ſhall gather the Elect from the four winds, from the uttermoſt part of the Earth, to the uttermoſt part of Heaven. He, not They; Chriſt, not the Angels; ſhall gather his Elect together: Chriſt Autocratorically by his own Power and Authority, ſhall aſſemble all his Elect that ever have been upon the face of the Earth into one general Aſſembly.

2. Yet doth not this exclude the Miniſtry of the Angels; Chriſt may make uſe of them in the ſeparation of the Elect, from the Reprobate; and this is expreſly affirmed by our Lord Himſelf;

p. 114The Angels ſhall come forth, Mat. 13.49. Or from the mid'ſt of the Juſt.Matt 13:49and ſever the Wicked from the Juſt. This ſame full and final ſeparation of the precious from the vile, the Sheep from the Goats, the Seed of the Woman from the Seed of the Serpent, it belongs to the Angels Office; the Angels ſhall come forth and ſever; Chriſt doth it Authoritatively, but the bleſſed Angels do it Miniſterially: Chriſt gives out the Commiſſion; He ſhall ſend his Angels; but they ſhall execute the Commiſſion. Chriſt gives out the word; Gather my Saints together unto me: But the Angels, thoſe Miniſtring Spirits, they go forth and gather.

3. There is yet another Cauſe mentioned; ſc. the Inſtrumental or ſignal Cauſe, and that, is the Alarm of a Trumpet: He ſhall ſend his Angels with a great ſound of a Trumpet.

It ſeemeth not improbable that the Congregation ſhall be called together by ſound of Trumpet: for though ſome (both Antient and Modern) do underſtand all, that is ſaid concerning the Trumpet ſounding, metaphorically; yet doth the phraſe of Scripture favour their opinion more, who underſtand the ſpeech of a literal ſounding the Trumpet: Schindler in his Lexicon.and Schindler tells us, that the Jews thought this to be one end of the feaſt of Trumpets, to put them in mind of the laſt day: in the which the dead ſhall riſe with the noiſe of a Trumpet; and be gathered together, not otherwiſe than as when people do hear the ſound of a Trumpet, they aſſemble themſelves together into ſome place. And why may we not think that as the Trump is uſed in order to the Saints Reſurrection; ſo alſo there may be uſe made of it, in order to their gathering together, when they are raiſed? May not this be ſuggeſted from Math. 24.31. though neither the Reſurrection, nor the Congregating of them together, are effected properly by this ſound; it being not a Phyſical, but a moral inſtrument only, or ſignal; 'Tis not the ſound of the Angels, Joh. 5.28.John 5:28but the voyce of Chriſt, which the dead hear and live. That voyce being the voyce, not of a meer man, but of God-man, may well be allowed to have both quickning and congregating power in it; Hence in ſome Churches it is ſung,

p. 115Tuba, mirum ſpargens ſonum,

Per Sepulchra regionum,

Coget omnes ante Thronum.

The Trump of God, diffuſing ſound

Through all the Graves now under ground;

Shall cauſe the Dead, Chriſt's Throne ſurround.

To this end it is obſervable in the Text;

1. That in the Original, it is not (as in other places) the ſound of a Trumpet only; but the Voyce of a Trumpet; implying it to be a Vocal Trumpet: giving out (not only) an audible, but (even) an Articulate Voyce, ſpeaking in a Language which the Saints ſhall underſtand: foreign. So, in 4 Copies, Bez.and therefore ſome Greek Copies (as Beza obſerveth) make the Voyce, additional to the Trump, ſc. with the Trumpet and a Voyce.

2. It is obſervable: It is not a Voyce (only) but a great Voyce; a Voyce of ſome unuſual terribleneſs and power; a Voyce (it ſeemeth) that can do what it ſpeaketh; that when it ſaith, Riſe ye Dead, they Riſe; and when it ſaith Come, they Come; it ſhall not only ſummon, but bring them together before the Throne of Chriſt; and this probably is the very ſame with this in the Context, verſe 16.

The Voyce of the Arch-Angel, and the Trump of God.

That Voyce, which before raiſed the Dead, ſhall now bring them together, (by a ſweet compulſion,) into one Triumphant Aſſembly: The Church of the firſt-born; Heb. 12.23. Quomodo prim… genitus eſſe potuit niſi quoniam ſ…cundum divinitatem ante emnem creaturam ex Deo p…e Sermo eſſet? Tert de Trin. Uſe.Heb 12:23not Children only, but Heirs, Heirs of God, and co-Heirs with Chriſt; who being the Firſt-born of every Creature, hath inveſted all the Children of Promiſe, into the ſame prerogative of Primogeniture with himſelf; and are therefore ſtiled the Church of the firſt-born.

But, as the Scripture would have us take notice of this Antecedent of the Saints Aſcenſion; ſo it doth teach us alſo how to improve it to

A three-fold Comfort.

p. 1161. In caſe of undue mixtures of Saints and Sinners, whether in Church-Aſſemblies, or in Civil-Societies.

How far either of them may be lawful, is not an Enquiry proper for this place; ſure I am, much, in both, is unavoidable. A total ſeparation from impure Society in either, may well be the object of our wiſhes, but it cannot be of our hope: while we are in the world, we may ſeparate from Church to Church, we may remove from Country to Country, roll up and down from the one end of the world unto another: But, the Apoſtle tells us, we muſt go one ſtep further, if we will avoyd the ſociety of Sinners; 1 Cor. 5.10.1 Cor 5:10then, muſt ye needs go out of the World.

Yea, But here is the Comfort, and it is the ſignal uſe our Lord makes of this very Doctrine; The time is coming when a thorow ſeparation ſhall be made; Under that double parable of the Seed and the Net.Math. 13.Matt 13

Ver. 26. In the one the Tares grow up with the Wheat.

Verſ. 47. In the other, all kind of Fiſhes are gathered, good and bad; Concerning the former, the Servants of the Houſholder were offended at it; it grieved them at the heart to ſee the Weeds growing, yea (and it may be) over-growing the good Corn, and ſo hindring the maturing of it. They make their addreſſes to him for a preſent ſeparation; verſe 27.and offer their faithful ſervice for an utter radication of the Tares: verſe 28. verſe 29.Wilt thou that we gather them up? Nay, ſaith the Lord, a total extirpation of the Tares, may do more hurt than ye are aware of. Better (it ſeems) it is, that ſome Tares ſhould remain, then the leaſt grain of Wheat to periſh: The diſtinguiſhing-Time is at hand; In the time of Harveſt I will give order to the Reapers for a perfect ſeparation.

All this our bleſſed Redeemer expounds (for the comfort and encouragement of his offended Servants,) to be accompliſhed at the Reſurrection; So ſhall it be at the end of the world; the Son of man ſhall ſend forth his Angels, and they ſhall gather out of his Kingdom all things that offend, and they that do iniquity, As if he ſhould ſay

Be of good chear, The time is coming when impure mixtures p. 117will no more be a temptation to the Saints of God, for ever. Saints and Sinners ſhall no more be burdenſome one to another. The Seed of the Serpent, ſhall no more be an offence to the Seed of the Woman, nor è contrà; but there ſhall be a perfect ſeparation. The Sheep ſhall be ſeparated from the Goats; the Elect from the Reprobate; there ſhall not be a Servant of the Lord amongſt the Worſhipers of Baal; nor a Son of Beltal among the Sons of God: Sinners and none but Sinners, Saints and none but Saints, ſhall make up theſe two diſtinct Congregations. Nay ſo terrible will the glory which Chriſt will put upon his Saints be, upon the faces of the Reprobates; and ſo great the horrour of their own guilty Conſciences; that they ſhall now as much dread their Society, as once they hated it, and chuſe rather to leap alive into the burning Lake, then to mix themſelves unto them; or ſo much as to put their head within that holy Aſſembly. foreign, in praeſtituto temp…re. Verſe 30. foreign.This Chriſt aſſureth to his Mourners ſhall be effected in the appointed time; if not, in our time, yet in Gods time, in the time of Harveſt. But what ſhall we do in the mean time? why, ſaith our Lord, Suffer them to grow together: ſuffer them; not, by ſinful toleration, (in Rulers); nor by ſinful compliance (in people): Expectardo non teme…è occupando. If we cannot ſeparate from Churches, yet ſeparate from their Corruptions and defilements. 2 Uſe.but ſuffer them by patient expectation (in caſe of neceſſity), having no fellowſhip with the unfruitful works of darkneſs, but rather reproving them. If you cannot avoyd the Workers, yet avoyding the Works of darkneſs: and then, in your patience do you poſſeſs your Souls.

2. This Circumſtance of the Saints ſeparation from the Wicked, is improved for comfort, (by our Lord Jeſus Chriſt himſelf.)

In caſe of undue excluſion from Church Ordinances, of ſuch as Chriſt would not have excluded.

Our Lord Jeſus hath foretold, that the power of the keys ſhould fall (ſometimes) into ſuch hands, as would ſo diametrically pervert the uſe of them, as that oft-times none ſhould be excluded, but whom Chriſt would have admitted; nor admitted, but ſuch as Chriſt would have ſhut out.

p. 118They ſhall put You out of their Synagogues, 1 Joh. 16.2. foreign.i. e. Excommunicate you: You, my Diſciples; you, my Friends. Hard meaſure! I, but here is comfort; the time is coming, wherein all the Elect ſhall be Congregated into one univerſal Aſſembly, never to ſuffer excluſion or ejectment any more to all Eternity. And then their unrighteous Excommunicators ſhall be righteouſly Excommunicated; yea they ſhall be Excommunicated with the higheſt ſort of Excommunication, (higher than any Church of Chriſt ever uſed) Excommunicated for ever; delivered unto Sathan, not for the deſtruction of the fleſh only, but to be puniſhed with everlaſting deſtruction from the preſence of the Lord, 2 Theſ. 1.9.10.2 Thess 1:92 Thess 1:10and from the glory of his Power; (when he ſhall come to be glorified in his Saints): That's a dreadful Excommunication indeed; the Anathema Maranatha in the higheſt ſenſe: quum Dominus venit: quia Domino quaſi in manus citra veniae ſpem dedentur.

Jude 14. Now; the Saints of God are glad to get into Corners by twoes and by threes, (and, bleſſed be God, not without a promiſe) to ſeek the face of God; ſo making the Harlot's Text, Prov. 17.17.Prov 17:17ſpeak chaſt language; Stollen waters are ſweet, and bread eaten in ſecret, is pleaſant.

But in that glorious Morning of the Reſurrection, they ſhall meet by millions and myriads of millions; and there ſhall be none to diſturb or offend them; yea their Enemies ſhall look on and gnaſh their Teeth for anguiſh and vexation of Spirit, to ſee them now got (for ever) out of their power.

3. 3 Uſe.And laſtly, for Comfort in caſe of the Saints ſeparation one from another, whether by the unrighteous hand of Violence, or the righteous hand of Providence: Now; by means of Diſperſions, Impriſonments, Exile, &c. the people of God are like Arms and Legs torn out of the body, and lye bleeding in their ſeparations. Yea, God Himſelf is pleaſed to make ſad breaches between them, and their ſweeteſt Relations, by Death; Under which they are many times like Rachel (not without ſin) weeping for her Children, and refuſe to be Comforted, becauſe they are not; lifting up their voyces and crying; Oh! my Father Abraham, and Oh! my Son Iſaac. p. 119O Abſolon my Son, my Son Abſolon, would God I had dyed for thee. I will go down to the Grave to my Son, mourning, &c.

But here is Comfort; the time is coming when the Parent and Child, Husband and Wife, Friend and Friend, with the whole Family of Heaven and Earth, from all their diſperſions, from the uttermoſt part of the Earth, to the uttermoſt part of Heaven, ſhall meet together, and embrace one another; Everlaſting Joy ſhall be upon their Heads, and ſorrow and mourning ſhall flee away.

In a word; how may all the Saints of God (in what ſtate or condition ſo ever for the preſent) ſolace themſelves in the fore-contemplation of the Triumphant gathering together of the Elect of God? What a joyful Sight will it be when all the Saints and Servants of the moſt high God, which ever ſaw one anothers faces, or heard of one anothers names; yea, and all they which never ſaw or heard each of other: All of every Tongue, Nation, Kindred or Family of the Earth; of what Age, Sex, Generation ſoever, from the day wherein God made time, to the day wherein time ſhall be no more, ſhall meet together, and ſtand on tip-toe, ready to take their flight, to meet their Lord and Bridegroom, coming in the Clouds with his mighty Angels? Yea, what a glorious ſight will it be to ſee all

The glorious Company of the Apoſtles,

The goodly Fellowſhip of the Prophets,

The whole Army of Martyrs, with

The holy Church throughout all the World!

A Congregation of Kings and Prieſts in all their Royal Robes: Yea (as I may ſo ſay) a Congregation or Conſtellation of Morning-Starrs, yea of ſo many Noon-day Suns, ariſing from the Earth, co-Aſcending through the ſeveral Regions of the Air, to meet the Sun of Righteouſneſs, now deſcending from his own Orb of Supream Glory and Majeſty in the higheſt Heavens, to Judg both the quick and the dead?

p. 120Surely ſuch an Aſſembly, eye never ſaw, ear never heard of, nor can it enter into the heart of man, to conceive how immenſe, how auguſt, how exceeding, it will be in glory!

While, in the mean time, the Congregation of the Reprobate, the Malignant Church that are left below upon the Earth on the left hand, ſhall ſtand trembling, looking upwards, and gnaſhing their Teeth to ſee this ſudden and tremendous turn of things; the Saints whom they deſpiſed and perſecuted before, thus ſnatched out of their curſed power and fellowſhip, Aſcending in ſo much Pomp and Royalty to meet their glorious Redeemer! They themſelves left behind to curſe themſelves, and one another, for their Prejudices, Envy, and Rage, which once they breath'd out againſt Gods people: and ſhall be filled with horror and aſtoniſhment, in the certain looking for of Judgment, and that ſiery Inaignation which ſhall devour the Adverſaries; and even now already, ſeiſing upon them.

For ſurely, this Sight ſhall be the beginning of their ſorrows; but, of everlaſting joys and triumphs, to the followers of the Lamb, Who now comes in glory to meet them, and to receive them to himſelf,

Which brings me to the ſecond Meeting mentioned here in the Text, &c.

The Saints meeting with Chriſt their Head, The Saints meeting with Chriſt Jeſus.to meet the Lord in the Air.

In this Meeting there be three things conſiderable.

1. The Perſons meeting.

2. The Place where they meet.

3. The ends of their meeting.

1. The Perſons meeting, Chriſt and his Saints. He Deſcends to meet them, and they Aſcend to meet him. Such is the Love and Condeſcention of the Lord Jeſus to his Saints, that he cometh out of his Royal Pavilion more than half way to meet them; and then ſends his Charrets and Horſe-men, p. 121a Guard of Angels to carry them up in the Clouds, and to conduct them unto the place, where he ſtayeth for them. There ſhall they be brought into his Royal preſence, and like a Royal Spouſe, who hath been long ſeparated from her Bridegroom by diſtance of place, they ſhall fall down before Him, and with Tears of joy ſhall waſh his feet, and wipe them dry with the Kiſſes of their Lips: while, at the ſame time, Chriſt will take his Bride up into his Arms, and (with the Father of the Prodigal) fall upon her neck, and kiſs her; and, with all the unconceivable expreſſions of Love and Joy, receive her to Himſelf, and bid her welcom into his preſence. Oh! what Soul can conceive what mutual Joy and Triumph there will be between Jeſus Chriſt and his Saints in this bleſſed Interview?

Oh how welcome will the Saints be to the Lord Jeſus at that day? The Saints under a three-fold Relation.when he ſhall look upon them under a three-fold Relation! ſc.

1. As the Father's Election: Firſt. The Fathers Election. Joh 10.6. Eph: 1.18.John 10:6To ſee the whole number of names which were given unto him by the Father, from all Eternity, as the fruit and reward of his Paſſion, now (at the laſt) all gathered together, and given into his actual poſſeſſion, as an inheritance for ever.

2. To look upon them as the Purchaſe of his own Blood. 2. The Sons Purchaſe.If it was a ſatisfaction to the Lord Jeſus, when behold he was in the throws and agonies of his Travel with them upon the Croſs, to ſee his Seed, Iſa. 53 11.Isa 53:11when they were but in the ſwadling Cloaths of their imperfect Regeneration, according to their ſucceſſive generations (wherein they were to be brought into the Church); Oh what infinite ſatisfaction will it now be to the Lord Jeſus, to ſee the Travel of his Soul in their perfect and conſummate eſtate, all the mixtures of Corruption and Infirmity now deleted, and they come to a perfect man, to the meaſure of the Stature of the fulneſs of Chriſt? to ſee them all brought in; not a Soul wanting of all thoſe whoſe names he bare upon his breaſt, while he hung upon the Croſs? that not one drop of Blood, not one Prayer, not a Sigh or Groan, or Tear, that ever he ſpent for them, (in the days of his Fleſh) p. 122is loſt or fruitleſs, as to any one Soul whom he purchaſed of the Father? Joh. 17.12.John 17:12In the Paſtoral charge of Chriſt, there was one Son of Perdition, but in his Mediatory charge, not one Soul ſhall miſcarry; but all ſhall be preſented to him ſafe and entire, at his appearance: And over them ſhall he glory, ſaying (as it were) All theſe are mine, the Travel of my Soul, the Purchaſe of my Blood, the Fruit of my Agonies; for theſe, I was born, and for theſe I was made under the Law: For theſe I Bled, Joh. 1….24.John 1:24and for theſe I made my ſelf an Offering for ſin: Father, I will that they alſo whom thou haſt given me be with me, where I am, that they may behold my Glory which thou haſt given me: Come near unto me, my Sons, and my Daughters, that I may kiſs you. Gen. 27.27.Gen 27:27See, the ſmell of my Redeemed is as the ſmell of a field which the Lord hath bleſſed.

A Woman when ſhe is in Travel, hath ſorrow, becauſe her hour is come; Joh. 16.21:John 16:21but as ſoon as ſhe is delivered, ſhe remembreth no more the anguiſh, for joy that a man-Child is born into the World: Surely, the joy of our Lord will ſo much tranſcend the joy of all natural Mothers, by how much his agonies were more bitter, the birth more precious, and his Soul more capacious of higher and purer joyes, than are to be ſound in the poor narrow Creature!

3. When he ſhall look upon them as the charge and depoſiſitum of the Holy Ghoſt. Whom the Father did Elect, the Son was to purchaſe; and whom the Son purchaſed, the Spirit was to Sanctifie: Who therefore is called the Holy-Ghoſt, not only becauſe, as the third glorious Perſon in the bleſſed Trinity, he is eſſentially holy in himſelf; but becauſe by Office he is a Fountain of Holineſs to all the Elect. The Blood of Chriſt indeed is the Fountain of Merit; but the Spirit of Chriſt the Fountain of operation and efficacy; gathering the Elect out of the world, wherein they lay (in common with the reſt of the loſt Sons and Daughters of Adam,) Gal. 5.22, 23.Gal 5:22Gal 5:23planting their Souls with the habits of Grace, (which are therefore called the Fruits of the Spirit) and then acting, ſupporting, preſerving, and ripening thoſe habits into perfection.

p. 123The Father's Election, and the Son's Purchaſe, are both perfected by the Sanctification of the Spirit.

The Father's Election; 2 Theſ. 2.13.2 Thess 2:13ſo the Apoſtle tells his Theſſalonians, God hath from the beginning choſen you to Salvation, through Sanctification of the Spirit.

The Son's purchaſe; Tit. 3.5.Titus 3:5He ſaved us by the waſhing of Regeneration, and the renewing of the Holy Ghoſt.

Oh how acceptable then muſt the Offering up of the Saints be to Jeſus Chriſt, becauſe thus Sanctified by the Holy-Ghoſt? And when Chriſt ſhall thus preſent his Redeemed unto Himſelf a glorious Church, not having ſpot or wrinkle, or any ſuch thing, but Holy, and without blemiſh: How will he rejoyce over her, as the Bridegroom over his Bride? That day being, indeed, the Marriage of the Lamb: (of which anon.)Rev. 19.7.Rev 19:7

Thus will the Lord Jeſus, the King of glory rejoyce to meet the Saints. And ſurely the Saints (according to their finite capacity,) will not leſs rejoyce and triumph to meet their Lord. Oh! to meet him now, whom their Soul loved; whom in the days of their Pilgrimage (upon Earth) they often ſought and could not find; ſought him in Prayer, Meditation, Conference, &c. but could not find him; and when they could not find him, mourned for him, lamented after him; bedewed their cheeks with Tears; asking ſolicitouſly of every one they met, Saw ye not him, whom my Soul loveth?

I ſay; To meet him, now on the Throne of his glory; of whom, could they have had but a glimpſe in a glaſs darkly, in the Evangelical Ordinances, Can. 6.12.their Souls would have made them like the Chariots of Aminadab. To ſee him whom (having not ſeen) they loved: and in whom, though they (then) ſaw him not, yet believing, they rejoyced with joy unſpeakable and full of glory! I ſay, now to ſee him, and ſo to ſee him, as to have a full ſight of his unveyled face, ſhining more gloriouſly than ten thouſand Suns at Noon-day! Once more, So to ſee him, as never to loſe the ſight of him to all Eternity: How will this tranſport their Souls with unſpeakable extaſies of joy, which will cauſe them to break forth into Triumphant Hymns, yea, and to call to their now-fellow Angels, p. 124to help them with their Coeleſtial Hallelujahs?

Behold, ſuch (and infinitely more than tongue can expreſs, or heart conceive) will be the mutual joy & triumph between Chriſt and his Saints, at his bleſſed appearance?

Go forth in the mean time, Uſe. Oh ye Daughters of Sion, and behold King Solomon with the Crown, Cant. 3.11.Song 3:11wherewith his Father will Crown him in the day of his Marriage, and in the day of the gladneſs of his heart.

Gird up the loyns of your minds, 1 Pet. 1.13.1 Pet 1:13be ſober, and hope to the end for the grace that is brought to you at the Revelation of Jeſus Chriſt, Ch. 4.13.that when his glory ſhall be revealed, you may be glad with exceeding joy.

Thus I have done with the firſt thing conſiderable in this meeting; The Perſons meeting, Chriſt and the Saints.

I come to the ſecond; The place of meeting, and that is, In the Air.

We ſhall be caught up to meet the Lord in the Air; That is the place where Chriſt ſtays for his Saints: There, they meet him; and there, this great Oecumenical Aſſize will be held. The Judge ſhall ſit upon the Throne, and all the Saints ſhall be placed on bright Clouds, as on ſeats or Scaffolds round about him; The Wicked remaining (below) upon the Earth, there to receive their final doom and ſentence; and from thence to be drag'd away, by the Executioners of divine Vengeance, Infernal Spirits; to the place of Execution (the bottomleſs-Pit,) yet ſtanding; and (to the greater aggravation of their horror) looking on.

If it be demanded;

Qu. Why this Solemn Meeting muſt be in the Air.

Anſw. It may ſuffice for anſwer, The Lord Jeſus hath made choyce of this place.

It is the priviledg of earthly Judges in their Circuits, to appoint the place where they will keep their Aſſizes or Seſſions, wherein if ſtat pro ratione volunt as, their will is a ſufficient reaſon; ſurely, it is not leſs the prerogative of this great Judg of the quick and the dead, to appoint the place where he will p. 125hold this laſt and tremendous Judgment. And we may well acquieſce in the choyce, not only becauſe his will is the ſoveraign Law of the Creature, but as his inſinite Wiſdome hath judged it the place moſt convenient for the deſigne.

And yet (if it be lawful to make our Conjectures, where Scripture is ſilent) we may humbly ſuppoſe this two-fold Account of it.

1. The Capacity of the Place.

2. The Conſpicuity of the Judgment.

1. The Capacity of the Place; Vaſt, For the Capacity of the Place?and (as to us) inſinite will be the numberleſs numbers of thoſe that do meet in this univerſal Aſſembly. Behold, the Lord will come with ten thouſands of his Saints; Jude 14.Jude 1:14Yea thouſand thouſands miniſter unto him, and ten thouſand times ten thouſand ſtand before him; All the Saints that ſlept in Jeſus from the Creation of man, and all the Saints which are found alive upon the Earth at Chriſts Coming, muſt all appear before the Lord Joſus. And beſides theſe, the Judge cometh with his Royal Satellites, his Officers of State, Myriads and Legions of Angels;—All his holy Angels, Math. 25.31. There ſhall not be an Angel (as it were) left in Heaven as it were. Jacob met two Hoſts or Camps of Angels of God, in his Travel, Gen. 32.12. Our Saviour mentions more then 12 Legions, which as a commanded party, Math. 26 53.Matt 26:53would have been (in an inſtant) ſent out for his reſcue, (if there had been need). What an infinit Army of Angels muſt it needs be then, when all the Angels come in Chriſt's Train? An innumerable company of Angels? Heb. 12.22.Heb 12:22And all theſe muſt not appear in confuſed heaps and multitudes, but in their diſtinct ranks and order; and the Saints are to ſit in Order, in their ſeveral degrees round about the Throne.

Why now, the Place had need be of an huge extent and circumference, that will ſuffice to receive and contain ſuch variety of multitudes: So that even in this reſpect, no place ſo fit for this Auguſt and ſolemn Convention, as the Air; for its vaſt extenſiveneſs and capacity. But

p. 126Secondly: Much more in reſpect of Conſpicuity, that ſo, the Judg and Judgment, with all the Aſſeſſors and Attendants, might be more eminently viſible from Heaven above, to the Earth beneath, that the whole proceſs of this general Aſſize may be heard and ſeen by all, good and bad; Elect and Reprobate; Heaven and Hell. Heaven would be too high, the Earth would be too low; the ſmoke of the bottomleſs pit would obſcure this glorious viſion: The Air, (where is no interpoſition of Hills and Mountains,) and now, ſerened and brightned by the confluence of ſo many glorious Suns, will render this laſt tremendous Tranſaction, viſible and audible to every Creature. Behold, he cometh with Clouds! Clouds, which will not obſcure him, but bright Clouds, which, filled with the beams of his glory, ſhall render him moſt viſible and conſpicuous: Math. 24.30. Rev. 1.7.Matt 24:30Rev 1:7So it is Propheſied, Every eye ſhall ſee him, &c. Thus it ſhall be, and this will make for the exceeding Glory and Majeſty of the Judg,

For thus it is (even) in humane Judicatories upon Earth, the Tribunal of the Judg, and Bench of Aſſeſſors, is erected in open Court, and lifted up on high in the ſight of all the people, that all may ſee and hear the whole judicial procedure of the Law, with the poſſe Comitatus attending in Arms for the greater ſolemnity and honour of the Judge. Upon the ſame accompt hath our Lord made choyce of the Air to keep his great Arſize in, there to erect his Royal Throne, and to place ſeats of Judgment for all the Saints to ſit upon, round about him; all the holy Armies of Angels ſurrounding them. This will make Chriſt very glorious in the eyes of all the Spectators. Hence it is ſaid, He ſhall come in the glory of his Father, and his own glory. The Father ſends the Son about this great Work of the laſt Judgment, with as much pomp and glory as can be put upon him, for the recompencing of the ignominy and abaſement of his firſt coming in the fleſh.

I come now to the ends of this Meeting; And the ends why the Saints aſcend to meet Chriſt in the Air, we may conceive to be ſuch as theſe:

p. 1271. Their publick Reception and owning by Chriſt.

2. Their full and perfect Juſtification.

3. The Conſummation of their unptial Contract.

4. Their Conſeſſion, or Sitting together with Chriſt in the Judgment.

5. Their compleat and ſinal Benediction, or bleſſed Sentence.

6. Their ſolemn and triumphant Attondance on the Judg, going to take poſſeſſion of the Kingdom.

Theſe (or the like) ends of the Saints meeting with the Lord in the Air, are not obſcurely hinted to us in Scripture.

The firſt is, Their publick reception and owning by Chriſt, (come, now, to judge the world). The Elect Angels having gathered together the Elect Saints (according to the Commiſſion upon which they were ſent forth, Go ye and gather my Saints together unto me; thoſe that have made a Covenant with me by Sacrifice) and having carried them up into the Air, where the Judge ſtayeth for them (for he will do nothing until they come): I ſay, their Angels ſhall now preſent them before Him, in the rich and glorious attire of their (now) perfected Reſurrection; wherein, their (once) vile bodies, are now made like to Chriſt his glorious body. With gladneſs and rejoycing ſhall they be brought into the King's preſence: and the firſt publick Act which the King ſhall do, is, ſolemnly to receive them, Come ye bleſſed of my Father, and embraceing them in his armes, and kiſſing them (as it were, as Joſeph once did his Brethren) in the open view of Heaven and Earth, he will ſolemnly own them, and acknowledg them; and that

Firſt, in their Perſons and Relation unto himſelf.

A Prerogative long-before promiſed, Mal. 3.17. Chriſt will own the Saints. 1. In their perſons.Mal 3:17They ſhall be mine when I make up my Jewels. That is the very work which Chriſt is now come about; to make up his Jewels (to lay them up in their Heavenly Cabinet.) And the firſt word he will ſpeak, is, Theſe are mine (he appropriates them for his own) they be mine, my Jewels, my Gems, my **S…gullah.precious Treaſure. p. 128As the Saints have not been aſhamed of Chriſt before men; ſo neither will Chriſt now be aſhamed of them before his Father, Luk 9 Heb. 1.11. 2 In their Relations.Luke 9Heb 1:11Heb 1:2and all his mighty Angels: he will not be aſhamed to call them Brethren; yea, he will appropriate them as his Children; a Seed given him of his Father, as the great reward of is Paſſion; ſaying, Theſe be the Children which God hath given me; Ver. 13.my Sons and my Daughters, who have ſerved me: thus he owns them in their Relations.

Secondly: 3. In their Du…ies and attendanceHe will own and acknowledg all the holy duties, publick and private, which they have done in obedience to his Commands; their hearing, praying, faſting, and afflicting their Souls for their own ſins, and for other mens ſins; their fearing of God, and laying to heart the reproaches of Religion, and Blaſphemies, caſt upon his Name; their mutual holy conferences, Mal. 3.16.Mal 3:16one with another, &c. All theſe were written in a book of Remembrance of old, and laid up before him, that they might never be forgotten; and now the Book ſhall be brought forth, and read in the Audience of the world, for their greater honour, even the very ſecret duties which they have performed in their Cloſets, when no eye ſaw them but God's; even they ſhall be proclaimed in the Audience of this Univerſal Aſſembly at the laſt day; Mat 6.6.Matt 6:6Thy Father which ſaw in ſecret, will now reward thee openly, not a prayer, but it was filed up; not a ſigh, Pſal. 56.8.Ps 56:8nor groan, but it is booked; not a tear, but is botled; not an holy ejaculation, but was upon Record, and ſhall be now publickly produced and acknowledged: I know your Works and your Labour, and your Charity, and your Service, Rev. 2.19.Rev 2:19and your laſt Works to be more then the firſt, &c.

Thirdly: 4. In their fidelity and perſeverance. Rev. 2 13.Rev 2:13Jeſus Chriſt at that day will own the fidelity of his Saints, their conſtancy and perſeverance in their holy Profeſſion, and confeſs them before all the world: I know your Works, and where you have dwelt, even where Satan's ſeat was, and you have held faſt my Name, Chap. 2.10.and have not denied my Faith, even in thoſe days wherein Antipas, (Cranmer, Ridley, Latimer, &c.) were my faithful Martyrs; who were ſlain among you where Satan dwelleth; behold! to you who have been faithful to the death, do I now give a Crown of Life? To you who p. 129have overcome, do I grant to ſit with me in my Throne, Chap. 3.21.as I alſo overcame, and am ſet down with my Father in his Throne.5 In their ſufferings.

Fourthly: He will own and acknowledg the Saints, in their ſufferings for his ſake. All the reproaches, hard ſpeeches, **L…quntur lapides.incivilities, abuſes, ſcandals, perſecutions, which ever they ſuſtained in their names, perſons, lively-hoods, and lives, upon Chriſt's and the Goſpels account, he will acknowledg; and beſpeak them in ſome ſuch language as this, Iſa. 66.7. Your Brethren which hated you, that caſt you out for my names ſake, ſaid, **So mocking God, and deriding the Godly for their confidence in God. Luk. 22.28, 29, 30. 6. In all the Offices of love done to him or his.Luke 22:28Luke 22:29Luke 22:30Luke 22:6Let the Lord be glorified: but, now I appear to your joy, and they ſhall be aſhamed: Or, as he once encouraged his Diſciples in the days of his fleſh; You are they which have continued with me in my temptations, and behold, I appoint unto you a Kingdome, as my Father hath appointed unto me; that you may eat and drink at my Table, in my Kingdome, &c.

Fifthly and laſtly: The Lord Jeſus will own all the Services and Offices of Love, done to Himſelf, or to any of his Members; Cloathing, Feeding, Viſiting them when Sick, coming to them when in Priſon; He will acknowledge all before Heaven and Earth: yea, what they themſelves have forgotten, never thought-worthy of their own notice, much leſs of Chriſt's notice; Lord, when ſaw we thee an hungred, and fed thee; or thirſty, and gave thee drink, &c? Obſerve (by the way) the difference between Saints and Shadows! Hypocrites can boaſt of what they never (truly) did, they can own what God will diſown! We have faſted, ſay they; nay, ſaith God, In the day of your faſt, ye find pleaſure! ye faſt for ſtrife and debate, and to ſmite with the fiſt of wickedneſs, &c. We have, ſay they, afflicted our Soul; no ſuch thing, ſaith God; Ye have bowed down the head like a bul-ruſh for a day; ye have ſpread Sack-cloath and Aſhes under you: Is this a Faſt? will you call this, Soul-afflicting? if you will, I will not. I but now, on the contrary, as to true, real Saints, God owneth what themſelves dare not own; but though they have forgotten, God is not unrighteous to forget their work and labour of love, which they have ſhewed towards his Name, Math. 2….7.Matt 2:7in miniſtring to the Saints; but all ſhall be remembred, even from the Alabaſterbox p. 130of coſtly Spikenard, to the Cup of cold water given in the name of a Diſciple; and proclaimed in the Audience of that general Aſſembly; Math: 25 40.For as much as you have done it to one of theſe little ones, ye have done it unto me; yea, thoſe very acts of Charity, which have been done ſo ſecretly, that the left hand did not know what the right hand did, Math. 6.3.Matt 6:3ſhall be now publiſhed upon the houſe-top (the great houſe of Heaven and Earth); they were not ſo cloſely done, but they ſhall as openly be rewarded; the book of God's remembrance ſhall be brought forth and opened, and publickly read, that all the good which any of the Saints of God ever did, may be mentioned to their everlaſting praiſe; and that with a double circumſtance of ſignal honour.

Firſt, A twofold advantage of the Recital made of the Saints Graces.That, in that large Recital which ſhall then be read, of the Saints lives, there is not the leaſt mention made of ſin; they had (ſure enough) the remainders of their original corruption, (ſurviving their converſion) defiling & moleſting their moſt holy Services, which were as ſo many ſcourges in their ſides, and Thorns in their eyes, unceſſantly tempting them, and expoſing them to temptation; forcing from them ſad laments and out-cryes; Rom. 7.24.Rom 7:24O Wretch that I am, who ſhall deliver me? They had (and not rarely) their actual Surpriſes and Seductions, their Lapſes and Relapſes, which brought them upon their knees with holy Job's Confeſſion, Job. 7.20.Job 7:20I have ſinned, what ſhall I do unto thee, O thou Preſerver of men? but none of theſe things come up into remembrance againſt them in that day. As, here below, God ſaw no Iniquity in Jacob, nor perverſneſs in Iſrael, to impute it to them: ſo, in their appearance before the Judge; God remembreth no iniquity againſt the Saints, to charge it upon them, or to reproach them with it. In the petty Seſſions which Chriſt held with ſome of his Saints and Churches (here on Earth), amongſt their Commendations, there were ſome Exceptions; and ſome faultineſſes were charged upon them, an [Howbeit,] 2 Chron. 22.33. a [Nevertheleſs] Ch. 33.17. as abatements of their excellencies. Nevertheleſs, I have a few things againſt thee, Rev. 2. So in the Proceſs againſt the Church of Epheſus, p. 131verſe 4. Nevertheleſs; a But againſt Pergamos, verſe 14. Againſt Thyatira, v. 20. a Notwithſtanding, &c. But now in the judicial Proceſs of this laſt and Ʋniverſal Aſſizes, there is not found in all thoſe voluminous Records (which ſhall be opened,) ſo much as one unſavoury But to blemiſh the fair Characters of the Saints: as if (even before they got into Heaven) they had obtained that priviledg, to be, juſt men made perfect! This is very wonderful.

Had Reprobate men and Angels had the drawing up of the Report of the Saints lives, Heb. 12.23. See the reaſon of it page, 134. ſub fineHeb 12:23what a black Bill of Inditement would they have preferred againſt them? to be ſure, all the evil which they ever did in their whole lives, with all their blackeſt aggravations, ſhould have been raked up, and produced againſt them. Yea, if the Saints themſelves had been truſted with giving in the ſtory of their own lives, they would not have dealt much more kindly by themſelves, than the Seed of the Serpent would have done; to be ſure, if there were any thing worſe than other, they would not have concealed it; vilifying the good, and aggravating the bad, (as ſomtimes they were wont to do in their deſertions, even beyond truth and juſtice,) as if Satan had hired them to bely themſelves: I but now the Righteous Judg of Heaven and Earth, He is far from dealing ſo with them: but, as if he himſelf had never known any evil by them; he brings in Omnia bene in his preſentment, all fair and well, and ſo it is proclaimed in that High Court of Juſtice.

This is no ſmall Encouragement for the poor ſelf-accuſing Saints of God! Uſe. Rev. 12.10.Rev 12:10Although the accuſer of the Brethren and his ſeed do not ceaſe to accuſe them before God, day and night; yea, and doth often (taking advantage of their natural diſtempers) even to force them to accuſe themſelves (not much more Righteouſly then He himſelf doth) yet will not the Righteous Judg accuſe them.

But is it not Propheſied of the day of Judgment, Object. Eccleſ. 12.14.Eccl 12:14that God ſhall bring every work into judgment, whether it be good, or whether it be evil? How then is there no mention made of their ſins?

p. 132That Scripture is to be underſtood Reſpective; Sol.ſc. with a juſt reſpect to the two great parties which are to be judged, good and bad; godly and ungodly; that is to ſay, All the good of the good ſhall be brought into the judgment of mercy; and all the evil of the wicked, into the judgment of Condemnation; the godlineſs of the godly, that it may be gratiouſly rewarded, and the wickedneſs of the wicked, that it may be righteouſly puniſhed:

Here, Caution.I ſay, is encouragement for the Saints, howbeit not to ſin; ſuch a vile Concluſion would ill become ſuch Premiſſes; and were ſufficient evidence to un-Saint any perſon, that ſhould (deliberately) make ſuch Inferences, as being a Logick taught in the Devils School, not in Chriſt's; and exploded by all real Saints, with the greateſt abhorrency, Ab ſit! God forbid, Rom. 6.1. Comfort, then, here is for the Saints, but ſuch as will make them more Saints, 1 Jo. 3.3. Every one that hath this hope in him, purifieth himſelf even as he is pure.

But Secondly; Secondly; The Crown of praiſe is put on the Saints Head.Another Circumſtance of honour in Chriſt's acknowledgment of the Graces in, and Duties performed by, his Saints, is, that although their Graces were nothing elſe but ſo many drops of Chriſt his own fulneſs, [Grace for Grace] and their duties ſo many operations of his own Spirit in them; foreign. Joh. 1.16.John 1:16(nothing their's but the very act of Believing, and the act of Repentance, and the act of Love to Chriſt, and the act of Prayer, & ſic in caeteris); yet Chriſt is pleaſed to aſcribe all the Praiſe, and all the Glory, both of their Graces and Duties, unto the Saints (aſſuming nothing to himſelf, to whom the whol was wholly due) as if not only the act it ſelf, but the principle alſo, from whence they acted, had been their own; This is truly wonderful! here is the bredth and length, depth and height of the Love of Chriſt, Eph. 3.18, 19.Eph 3:18Eph 3:19which paſſeth knowledg. Chriſt then, will indeed, be glorified in his Saints, and admired in all that believe: 2 Theſ. 1.10.2 Thess 1:10Oh, how will ſuch an Acknowledgment as this, made by the Judg himſelf, fill the Elect Angels with Admiration; and the Reprobate with Envy, that not the leaſt guilt ſhould be charged upon them, by whom they themſelves knew ſo much, having been ſo many eye-witneſſes, (as I may p. 133ſay) the one, to their grief, as Tutors; the other to their joy, as Tempters! Yea how will it fill the Saints themſelves with amazement, while they are ſecretly accuſing themſelves (with Joſephs Brethren) we are utterly guilty concerning our Brother (our Lord and elder Brother,) I ſay, to hear the Lord himſelf not charging them with the leaſt unkindneſs; yea repreſenting them before God, men and Angels, even (as it were) as immaculate as the Angels themſelves, who kept their firſt Eſtate; yea in all this, putting the Crown upon their head, Rev. 4 10.Rev 4:10which they caſt down at his feet, ſaying, Not unto us, O Lord, not unto us, but unto thy Name, give the Glory. Behold ſuch honour have all the Saints?

And oh, Uſe of Conſ… lation.How will this infinitely compenſate all the reproaches and ſcandals, which a generation of malignant Cainites did caſt upon the Saints of God (while they ſojourned with them in Meſech, & had their habitation in the Tents of Kedar) ſpeaking all manner of evil againſt them, … malam Verbum, Gr.(lying falſely) for Chriſt's ſake? How will it cut them to the very heart, to hear the Judg himſelf ſpeak ſo honourably of thoſe very perſons whom they reviled with ſo much pride and contempt! Mich. 7.10.Mic 7:10ſhame ſhall now cover them which ſaid, Where is the Lord your God? Their eyes ſhall behold them, and now they ſhall be troden down as the mire in the ſtreets! Math. 5.12. foreign. Let them rejoyce and skip for joy.Matt 5:12Oh let the Saints (even here) rejoyce and be exceeding glad; becauſe, for their repreach they ſhall have praiſe; and for their ſhame, they ſhall have double (ſc. renown and glory) and for their confuſion, they ſhall rejoyce and triumph in the approbation of their Judg and Redeemer, &c. yet behold, all this is but the beginning of their Triumph!

I come now to a ſecond end of the Saints meeting with Chriſt in the Air, Second end. The Saints publick juſtification, conſiſting—and that is their

Full and final Juſtification;

And this conſiſts of two parts

1. Their publick Abſolution.

2. The Judg's Pronouncing of them to be Righteous.

Firſt: Their publick Abſolution. Pardon of Sin is the privative part of Juſtification; Imputation of Righteouſneſs, p. 134is the poſitive part. Pardon or Remiſſion is the Sinner's Juſtification, ſc. from ſin, both from the guilt of ſin, and from the ſentence or puniſhment due to ſin. By him (ſc. by Chriſt) all that believe are juſtified from all things, Acts. 13 39.Acts 13:39from which they cannot be juſtified by the Law of Moſes. This now muſt be one branch of the ſolemn juſtification of the Saints at their meeting with the Lord Jeſus in the Air; as a Judg, he ſhall fully and finally, in open Court, Abſolve the Saints from all their ſins, both guilt and puniſhment, from which there was no Abſolution ever to be expected by the Covenant of works. This truly was done before, initially, at their firſt Converſion; then were their ſins truly and perfectly pardoned, though not (as ſome too preſumptuouſly affirm) all paſt, preſent, and to come, Rom. 3.25.Rom 3:25(for ſin to be pardoned before committed, is ſomwhat an uncouth doctrine) yet all 1. As to ſins already paſt: 2. All as to the ſtate of Remiſſion; Jus ad rem, though not jus in re an aptitudi…al right, though not an actual. 1 Jo. 1.9. Ch. 2.1. Rom. 8.16.1 John 1:9Rom 8:16they had a perfect right to the pardon of all their ſins paſt, preſent, and to come, though not an equal inveſtiture; Pardon was theirs, and Abſolution theirs, though it was to be applied to them from time to time, upon new acts of Repentance in them; and new acts of Interceſſion in the Mediator; and ſo likewiſe, by new acts of Application by the Spirit: thus the Saints were truly pardoned at the firſt moment of their Regeneration, or new Birth, And

Secondly; Fully and perfectly their ſins were forgiven at the moment of their diſſolution; at death, I ſay, not only their right and ſtate of Abſolution was perfected, but all their ſins were ſo fully and finally forgiven them, that at the moment of their Souls going out from the body, there was not one ſin, Omiſſive or Commiſſive, nor any Aggravation or leaſt Circumſtance, left ſtanding in the book of God's Remembrance.

And this is the true Reaſon, 1 Jo. 1.7. The reaſon why the Judg makes no mention of the Saints ſins1 John 1:7why there is not (as I told you even now) the leaſt mention made of ſin, in their tryal at Chriſt's Tribunal, becauſe they were all pardoned fully and finally at the hour of their death; all ſcores were then croſſed; ſo that now when the books are opened and peruſed, there is not a ſin to be found, but all blotted out, and all Reckonings p. 135made even in the blood of Chriſt: There was a puniſhment indeed due to ſin, but that was forgiven, or taken off, Pſal. 32.1. Aſhre neſu… p…ſhing, neſui from naſa, Hebr. eleva…e. Num 23.24. Ch…ſui from Chaſah …g…re. Lo Ja…ha ſh…b Iehovah is gnavon.Ps 32:1Num 23:24(as the word ſignifieth bleſſedneſses to the man, whoſe tranſgreſſion is forgiven; i.e. the puniſhment of whoſe tranſgreſſion is taken off.) There was a ſtain or pollution in ſin, but that is covered, covered ſo cloſe, that it cannot be ſeen, no not by God's all-ſeeing eye; he hath not ſeen iniquity in Jacob, &c. Likewiſe, there was a guilt in ſin, but that is not imputed; and that's the meaning of the former paſſage, he hath not ſeen iniquity in Jacob, i. e. not ſeen ſo as to impute it. I ſay, there was ſin enough, and enough, for which God might have ſentenced all the Jacobs in the world to Condemnation; and have caſt all the Iſraels that ever were, into the bottomleſs pit; but it is gone, it is forgiven; pardon makes ſuch a clear riddance of ſin, that it is as if it had never been; Iſa. 1 18.Isa 1:18the ſcarlet Sinner is as white as ſnow; ſnow newly fallen from the skie, which was never fullied: the Crimſon Sinner is as wool, wool which never received the leaſt tincture in the dye-fat: Here is (I ſay,) Ier. 50.20.Jer 50:20the reaſon why, when the iniquity of Iſrael is ſought for, there is none; and the ſins of Judah, and they are not to be found, Ier. 31.34.Jer 31:34for I will pardon them, &c. Yea, not forgiven only, but forgotten; and ſhould they now be remembred? The Judg had long ſince caſt their ſins behind his back; and he will not now (ſurely) ſet them before his face; Ier. 38.17.Jer 38:17he had caſt them into the depths of the Seas (bottomleſs depths of everlaſting Oblivion) that they might be buoyed up no more for ever: yea, the Lord Jeſus nailed all their ſins to his Croſs, Coloſ. 2.14. Rom. 4.15.Col 2:14Rom 4:15and buried them all in his Grave, yea, and croſſed the debt-book with the red lines of his own blood. If now he ſhould call them to remembrance, to charge the Saints with their ſins; he ſhould undo what he had done; he ſhould croſs the great deſign of his Croſs, Rom. 4.25:Rom 4:25(upon the matter) deny himſelf to be riſen again from the dead, and diſown his own hand and ſeal! Upon this foundation ſtands the abſolute impoſſibility that ſin, the leaſt ſin, the leaſt circumſtance of ſin, ſhould be ſo much as once mentioned by the Judg, in the proceſs of that judicial tryal, unleſs it be in a way of Abſolution, and ſo ſin ſhall be mentioned p. 136indeed, The Saints Abſolved of Sin in the day of Iudgment, in what ſence? 1 In their own Conſcience.but in order to the magnifying of their Pardon and Abſolution. Their ſins may then be ſaid to be blotted out in a two-fold reſpect.

Firſt: Becauſe the Saints ſhall then be fully and finally Abſolved in their own Conſciences: It is true, there be ſome of the Saints even in this life, to whoſe Conſciences the Spirit of God doth evidence and ſeal up Remiſſion of ſin; who are not only ſafe but ſure; and poſſeſs not only the bleſſedneſs of a pardoned eſtate, but the comfort and aſſurance of that bleſſedneſs: 1nevertheleſs, 1. Not all the Saints; 2. Nor any, at all times; 3. Nor alwaies in the ſame degree: as they have their lucida intervalla, ſo they have alſo (and more frequently) their dark times, their Eclipſes as well as their Transfigurations; and no wonder, ſince the Sun of Righteouſneſs himſelf ſuffered an Eclipſe upon the Croſs ſo dreadful, as forced the great Maſter of Aſtrology in Egypt to cry out, Either the God of Nature ſuffers, Aut D…us naturae patitur, aut mit di machina d…ſſolvitu….or the whol frame of nature is diſſolved: and cauſed the Lord Jeſus Himſelf (to the juſt aſtoniſhment of Heaven and Earth to cry out) My God, my God, why haſt thou forſaken me? Is it any wonder then, if many of the poor Saints of God with Paul and his Ship-wrack't Company, ſee neither Sun-light nor Star-light for many days together; and no ſmall tempeſt doth often lye upon them, Act. 27.20.Acts 27:20ſo that all hope of being ſaved is taken away? yea, not a few precious deſerted Hemans are there, Pſal. 38.15.Ps 38:15who from their youth up are afflicted and ready to dye, and while they ſuffer the terrors of God, are (even) diſtracted? yea, and (that which is more tremendous) their Sun (as to any obſervation which Standers by could make, (though very rarely) hath ſet in a Cloud.

I but now, at this bleſſed day, the Judg of the Quick and the Dead, ſhall Abſolve the Saints of God, not only at the Tribunal of his own Juſtice, but at the Tribunal of their Conſcience; He will proclame that Name in their Boſoms, which he Proclamed before Moſes, The Lord, the Lord God, merciful and gracious, long-ſuffering, abundant in Goodneſs and Truth; pardoning Iniquity, Tranſgreſſion, and Sin, &c. And He will ſpeak ſo audibly, that every Saint ſhall hear the p. 137voyce; and ſo particularly, that every one ſhall know he ſpeaketh to him; and ſhall all eccho back again with joy and joynt acclamation, Who is a God like unto thee; Micah. 7.18.Mic 7:18pardoning Iniquity, &c? Nor ſhall any reflexion, either upon ſin or ſorrow, ever damp that joy any more: Though the Saints cannot plead Not-guilty in regard of fact, yet they ſhall be acquit by the Sentence of Chriſt, Not, that they never ſinned; but that they are before the Judg as if they had never ſinned; Not in His Account only, but even in their own Conſciences; and that will fully and finally reſolve the Queſtion, which all the Miniſters in the world (while they lived on Earth) could never reſolve, with all the Abſolutions which ever they applied to their doubting Souls; though it were even Clave non errante, from the teſtimony of the Word; This Proclamation ſhall do it, and leave no room for doubting or miſgiving thoughts, for ever.

Secondly, 2ly. The Saints abſolved in open Court.The Saints are then ſaid to receive their full and final Abſolution; becauſe then their Abſolution ſhall be Proclaimed in open Court; the Judg in Perſon, ſhall pronounce their Abſolution in the Audience of God, and all the Elect Angels, and of the whole world of Men and Devils; what Chriſt in the days of his fleſh ſaid to one poor trembling Penitent, he will now ſay to all, Sons and Daughters, be of good cheer, your ſins are forgiven you; This will be good Cheer indeed; Theſe, be the times of refreſhment from the preſence of the Lord, when the ſins of the Saints ſhall be blotted out; Acts 13.19.Acts 13:19blotted they were before out of God's book; but now they ſhall be blotted out in the ſight of all the world; ſo that now indeed, Who ſhall lay any thing to the charge of Gods Elect? ſince Heaven and Earth, yea, and Hell it ſelf muſt be witneſſes to the Croſſing of the book, and to the Cancelling of the Bond; wherein they ſtood obliged to Divine Juſtice! Oh what inexpreſſible, inconceivable refreſhment will this be to the Saints of God? even the perfecting of all their former refreſhments? The ſenſe of their pardon pronounced by the Spirit, to ſome of their Conſciences within, was wont to be exceeding ſweet; yea any Scriptural hopes of purdoning mercy, p. 138though apprehended by a weak and trembling hand of Faith, were a reviving to their drooping Spirits; What muſt needs then the higheſt plerophory, ratified by the moſt ſolemn Proclamation of the great Judg, (before the upper and neather world, as well as to Conſcience,) be, but life from the dead? Surely it will be even Heaven, before the Saints come to Heaven! Nor ſhall any reflection either upon ſin or ſorrow, ever damp that joy any more; nor ſhall Willow-boughs mix with the Palms of the Saints Triumph in that bleſſed Jubile; but everlaſting joy ſhall be upon their Heads, and ſorrow and ſighing ſhall flee away.

The Second Branch of the Saints Juſtification, is, that the Judg will pronounce them perfectly Righteous.

This may ſeem ſuperfluous, as ſuppoſed to be included in the ſentence of Abſolution: Not to be a Sinner, ſeemeth to imply a Saint; To be pardoned all ſin, and all the degrees of ſin, and all kinds of ſin, omiſſive as well as commiſſive; all defects of perfection, all want of conformity to, as well as tranſgreſſion of the Law of God, this ſeemeth to be perfection.

Anſw. It doth ſeem ſo, and (truly) it doth but ſeem ſo; for Pardon relates to what is paſt only; Rom. 3.25.Rom 3:25Remiſſion of ſins that are paſt; it is but privativum quid, a freedom from Guilt, and a freedom from Puniſhment; it doth not ſuppoſe any real and poſitive Righteouſneſs, which may ſet a man rectus in curiâ, perfect before the Tribunal of Gods Juſtice.

Obj. If it be objected; There is not a third State, or a third Perſon, viz. one that is not Guilty, and yet not Righteous; a man muſt be one of theſe, either Guilty or Righteous; if he be not Guilty, he is Righteous; if Righteous, he is not Guilty?

Anſw. The objection admits of a fair and eaſie ſolution, namely this; **The Law is ſatisfied by ſuffering the Penalty in mens precepts, but not in God's; wherein not only Penalties are threatned, but Bleſſings are promiſed. Down de Juſtif.It holds true in matters of criminal Juſtice, where a perſon is tried upon Indictment of a Crime, ſuppoſe Theft, or Murder, or Sacrilege, or the like; there, upon Examination, to be found Not Guilty, is to be Righteous, p. 139Legally Righteous; there being no other Righteouſneſs looked after in that Tryal, but, Whether Guil…y of the Fact, or not Guilty: But in matters of remunerative juſtice, where the Law propounds a reward to ſuch and ſuch qualifications, there a not-Guilty will not ſuffice. Ex. gr. If a Scholar in the Univerſity be a Candidate for an office there, or a Fellowſhip in a Colledg, where the Statutes do require ſuch and ſuch qualifications there: upon Examination, to be found not-Guilty of Murther, of Sacriledg, or any other Crime; this will not capacitate the Candidate for the preferment; this is the caſe in hand, The Saints are now Candidates for Heaven and Glory, Abſolution or Pardon is not ſufficient to capacitate them for this glory; yea though it be ſuppoſed the pardon be extenſive to all (not the tranſgreſſions only of the Law, but) the very omiſſions & defects too, yea to the leaſt non-conformity, unto the Law in its utmoſt perfection, it ſufficeth not; becauſe a pardon is not the qualification which the Law requireth; but a poſitive perfection, Fac hoc, &c. Do this, and Live.

Whether God, by abſolute Prerogative, cannot diſpence with this qualification, and pardon the want of it, I will not diſpute; but, Whether God can in Juſtice diſpence with his own Law, and with that Condition of Righteouſneſs and Life eſtabliſhed in the firſt Covenant, is the main Enquiry, (of which anon.)

It is true, there is not a third State, a State which is neither a ſtate of Guilt, nor a ſtate of Righteouſneſs; neither is there a third perſon: there is not a perſon to be found which is neither Guilty nor Righteous; but though there be not a third State, or a third Perſon, yet there is tertius Conceptus, a third Conception or notion in the underſtanding; though there be not a perſon which is neither Guilty nor Righteous, yet to be not-Guilty, They differ as to the praedicate, though they be not ſeparate as to the ſubject.and to be Righteous are two different capacities, conſiderable in one and the ſame perſon; it is one thing for a man to be conſidered meerly as not Guilty (or purely as an abſolved perſon,) another thing to be conſidered, as a Righteous perſon, inveſted with all thoſe excellent qualifications, p. 140which may capacitate him for the priviledg annexed to the condition.

Ex. gr. As it is between Sin & Holineſs; He that is not ſinful, is holy; there is not a perſon to be found who is not ſinful, and yet not holy: the notions are different, though the ſubject be one and the ſame:

So it is between not-Guilty and Righteous; there is not a perſon, who is neither, not-Guilty, and yet not-Righteous; for although the conſiderations be unſeparable, yet they are not identical: Not-Guilty is not the ſame notion with Righteous; that is purely privative, this poſitive: though they are ever Ʋnited, yet they are not to be Confounded.

Again, as in point of Eternal puniſhment; He that is puniſhed with the pain of Loſs, Paena damni. Paena ſenſusis puniſhed alſo with the pain of Senſe; yet is not the pain of Loſs, the ſame with the pain of Senſe: He that is deprived of Gods preſence, and the joys of Heaven, doth ſuffer the torments of Hell with the Devil and his Angels for ever; the puniſhments are diſtinct, though they be inſeparable: So it is between the two capacities, relating to theſe two places, Hell and Heaven.

The Perſon under the notion of not-Guilty, is an abſolved perſon, and acquitted from Hell and eternal damnation: And, as under the notion of Righteous, he is capacitated for Heaven and life everlaſting: Not-Guilty relates to freedome from Hell: Righteouſneſs, relateth to Heaven, as the proper qualification thereof: Do this and Live; though, where the one is, there is the other, yet the one is not formally the other.

And according to theſe two capacities and places, there are two great Works, which the Redeemer did undertake for the Redeemed: The one to make ſatisfaction for ſin to divine juſtice by his Blood, i. e. by his Death.

The other to yield moſt abſolute Conformity to the Law of God, both in Nature and Life.

By the one, we may conceive the Redeemed freed from Hell and everlaſting burnings; by the other, we may conceive them qualified for Heaven and everlaſting Glory.

p. 141Yet, not ſo preciſely, neither the one or the other, but that both may be produced by both: Active and Paſſive obedience may have a joynt influence upon both; his Active to ſave from Hell; and his Paſſive to bring to Heaven: As a man that payeth a debt, and purchaſeth an Inheritance, either of them to the value of five hundred pounds (at the ſame time) with a Jewel worth a thouſand, one half whereof relates to the debt, the other to the Purchaſe; yet ſo, as it is hard to diſtinguiſh which is done by which; there is a diſtinct conſideration in it, yet ſo, as that both concurr to both: ſo in the caſe in hand. As the Active and Paſſive obedience in Chriſt, ſuppoſe not two Redeemers, but one and the ſame Perſon under both theſe diſtinct engagements; ſo Abſolution, and poſitive real Righteouſneſs infer not a diſtinction of perſons, but diverſity only of conſiderations in one and the ſame perſon.

But further; That a poſitive Righteouſneſs is requiſite to the juſtification of a Sinner, as well as Abſolution from guilt and puniſhment, may appear upon a four-fold account, viz.

Of

1. The Juſtice of God.

2. The Perfection of the Law.

3. The Neceſſity of the Sinner.

4. The Excellency of the Redeemer.

Firſt, the Juſtice of God: 1. Accompt. The juſtice of God.this is for the glory of Gods Juſtice, to juſtifie man in ſuch a way, as wherein he may alſo juſtifie himſelf: This the holy Apoſtle counts highly worthy our beſt obſervation; That he might be juſt, Rom. 3.26.Rom 3:26and the juſtifier of him that believeth in Jeſus: God would ſhew himſelf a Righteous God in juſtifying of Ʋnrighteous men: and this he declareth in both the parts of Juſtification.

Sc.

Pardon.

Accounting Righteous.

Firſt: In Pardon, God ſhews himſelf juſt. 2He declareth his Righteouſneſs for the Remiſſion of Sins, that are paſt. Remiſſion p. 142looks backward, Righteouſneſs forward; Pardon relateth to a ſtate paſt already, Righteouſneſs to a ſtate future, the State of a Sinner for the time to come. Now in both theſe, God's deſign is to declare himſelf a juſt God: in Remiſſion he declareth himſelf a juſt God: by pardoning upon the accompt of ſatisfaction (by the juſtice of God we are to underſtand the infinite ſeverity of God in puniſhing ſin in a way agreeable to the nature of his juſtice) and this God eminently declareth, Pardoning Sin in God, is not an Act of mercy only, but of Juſtice.as in the Eternal Damnation of the Reprobates in their own perſons; ſo even in pardoning the ſins of the Elect, while he doth not pardon them, Juſtitia nemine intelligatur ſumma illa Dei in vindicandis peccaris ſ… veritas juſtiſſimae ipſius na urae co…veniens. Bez. in loc.but upon the accompt of a valuable conſideration, namely (as in the beginning of the verſe) of that propitiation, or propitiatory Sacrifice, which Chriſt hath made to divine juſtice by his Blood, apprehended by Faith. Whether God could not have pardoned ſin by abſolute Prerogative, is an enquiry of an extrinſick conſideration to this place; ſince the Text informs us, God was reſolved to Conſult his own Honour, as well as the Creatures Happineſs, in this great Act of jurisdiction, foreign. Placam…ntum. Beza.namely, Pardoning of Sin: and purpoſed in Himſelf (as higheſt reaſon requireth) to pitty Sinners ſo far as He might not be Cruel to Himſelf, and to ſhew Mercy to them, in ſuch a way, as he might not wrong his own glorious Attributes, and caſt no blemiſh upon his Law and Government.

Should God indeed, without any further Conſideration, have meerly Pardoned, it might have had the ſhadow of a Reflection, ſc.

1. Upon his Wiſdom; as if he had made a Law, either ſo Strict as could not have been kept, or ſo inconſiderable, that, being broken, it was not worth the Vindication; Or

2. Upon his All-ſufficiency; as if he wanted Power to have Chaſtiſed the breach of his Holy and Juſt, and Good Law, with Condign puniſhment; Or

3. Above all, His Veracity and Juſtice; who having preſentenced the breach of his Law with Death, p. 143(Death ſurely, anſwerable to the nature of his Righteous and Eternal Law), The Law being now notoriouſly Violated; He ſhould account it a a matter of indifferency, whether He executed the threatned Sentence, yea or no, &c.

Oh how had this been to have proſtituted the honour of His Government, to be trampled under foot by bold and preſumptuous Sinners?

Nay, but God Pardoning Sin, upon no inferiour accompt, than the Propitiatory Sacrifice, which his own Bleſſed Son, made to Divine Juſtice, by his Death; hath born Witneſs to his High and Glorious Attributes, Wiſdom, Power, and Juſtice, &c.

And hath left ſuch a dreadful Monument of ſeverity in the world, as may for ever affright lapſed Sinners from daring God, and deſtroying themſelves. Thus God is juſt in not putting up the wrong done to his moſt glorious Attributes by Sin; without either the death of the Sinner, according to the Letter; or the death of the Surety, according to the Equity of the Threatning.

2dly. As God declareth himſelf a juſt God by pardoning upon the accompt of ſatisfaction; ſo he declares his Juſtice alſo in accompting the Sinner Righteous upon the conſideration of a poſitive Righteouſneſs. For the better clearing of which point, I ſhall briefly ſpeak of the ſecond accompt, viz.

Secondly; The perfection of the Law: And for better underſtanding of this, I ſhall lay down theſe following propoſitions.

1. Prop. The firſt is this; The Law which at firſt God wrote in mans heart, and afterward in two Tables of Stone, was a Law of a moſt holy, and abſolute perfection. It muſt needs be ſo; for if God in his own nature, and ends be moſt Holy; his Law alſo muſt be ſo too, it being the very Image of Gods Nature, and Will: So that the Law was a perfect mirrour, wherein the perfections of the Divine Nature were made viſible and conſpicuous.